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f*4rf/V  ill 

LIBRARY 

OF  THE 

University  of  California. 

GIFT  OF 

Mrs.  SARAH  P.  WALS WORTH. 

Received  October,  1894. 
Accessions  No.S7  f  /S~~ .      Class  No. 


j 


REIG1V  OF  GRACE, 


RISK 


CONSUMM 


IS  Christ  w« 

.<  HT. 


PHILADELPHIA  : 

PUBLISHED  BY  JOSEPH  WHET  HAM,   11  1  CHESNUT  STREET, 

1838. 


sS£ 


S7//JT 


A.  I.  DICKINSON,  PRINTER, 
W. CORNER  OF  SIXTH  AND  CHERRY  STREETS, 


PREFACE 


LAST  CORRECTED  EDITION. 


I  shall  not  offer  any  apology  to  the  public,  on 
behalf  of  the  ensuing  treatise.  For  if  the  leading 
sentiments  adopted  and  defended  in  it  correspond 
with  the  unerring  oracles,  I  have  no  apprehensions 
from  the  frowns  of  men;  and  if  not,  it  would  be  im- 
possible, by  the  most  laboured  apology,  to  justify  my 
conduct. 

The  doctrine  of  sovereign  grace  is  here  main- 
tained, and  handled  in  a  practical  manner.  It  has 
been  my  endeavour,  in  the  following  pages,  not 
only  to  state  and  defend  ihc  capital  truths  of  the 
gospel,  in  a  doctrinal  way ;  but  also  to  point  out 
their  peculiar  importance,  as  happily  adapted  to 
awaken  the  conscience,  and  to  comfort  the  heart; 
to  elevate  the  affections,  and  influence  the  whole 
conduct  in  the  way  of  holiness. 

To  this  edition  of  The  Reign  of  Grace,  I  have 
made  large  additions.  The  principal  of  which  is, 
an  entire  chapter  upon  Election ;  which  renders  the 
scheme  of  doctrines  more  complete,  and  the  con- 
tents of  the  book  more  answerable  to  the  title.  I 
also  thought  it  my  duty,  in  a  particular  manner,  to 
bear  a  public  testimony  to  that  important  part  of 
revealed  truth  ;  having  in  my  younger  years  greatly 


opposed  it,  in  a  poem  On  absolute  Predestination. 
Which  Poem,  if  considered  in  a  critical  light,  is 
despicable;  if  in  a  theological  view,  detestable;  as 
it  is  an  impotent  attack  on  the  honour  of  divine 
grace,  in  regard  to  its  glorious  freeness;  and  a  bold 
opposition  to  the  sovereignty  of  God.  So  I  now 
consider  it,  and  as  such  I  here  renounce  it. 

However  the  doctrine  of  Reigning  Grace  maybe 
decried  as  licentious,  it  is  that  very  truth  which  God 
in  all  ages  has  delighted  to  honour;  which  the  divine 
Spirit  has  owned  for  the  information  and  comfort, 
for  the  holiness  and  happiness  of  sinful  men.  Were 
I  not  fully  persuaded  of  this,  rather  than  appear  as 
an  advocate  for  it,  I  would  condemn  my  tongue  to 
everlasting  silence,  and  my  pen  to  perpetual  rest. 

I  have  nothing  farther  to  add,  by  way  of  preface, 
except  my  ardent  prayers,  that  a  divine  blessing 
may  attend  every  perusal  of  the  following  chapters; 
so  as  to  make  the  performance  really  useful,  and 
cause  it  to  answer  some  valuable  purposes  for  the 
great  Redeemer's  glory. 

A.  BOOTH. 


CONTENTS. 


PAGF. 

Introduction. vu 

CHAPTER    I. 

Concerning  the  signification  of  the  term  Grace.         -     15 

CHAP.    II. 

Of  Grace  as  it  reigns  in  our  Salvation  in  general.      19 

CHAP.  III. 

Of  Grace  as  it  reigns  in  Election.  -         -         -25 

CHAP.   IV. 

Of  Grace  as  it  reigns  in  Effectual  Calling.  -         -     84 

CHAP.    V. 

Of  Grace  as  it  reigns  in  a  full,  free,  and  everlasting 

Pardon. 104 

CHAP.    VI. 

Of  Grace  as  it  reigns  in  Justification.   -         -         -  144 

CHAP.    VII. 

Of  Grace  as  it  reigns  in  Adoption.  ...  202 

CHAP.    VIII. 

Of  Grace  as  it  reigns  in  Sanctification.  -         -  214 

CHAP.    IX.  Vjjjp 

Concerning  the  necessity  and  usefulness  of  Holiness 

and  Good  Works. 240 

1* 


VI  CONTENTS. 

FiOI, 
CHAP.    X. 

Of  Grace  as  it  reigns  in  the  Perseverance  of  the 

saints  to  eternal  glory. 254 

CHAP.    XI. 

Concerning  the  Person  of  Christ  by  whom  Grace 

reigns.  ..-----  274 

CHAP.    XII. 

Concerning  theWoRK  o/Christ  through  which  Grace 

reigns. 296 

CHAP.    XIII. 

(Concerning  the  Consummation  of  the  glorious  reign 
of  Grace. 306 


m 


•"**-V 


INTRODUCTION. 


The  gospel  of  Reigning  Grace,  being  a  doctrine 
truly  divine,  has  ever  been  the  object  of  the  world's 
contempt.  It  was  of  old  a  stumbling-block  to  the 
self-righteous  Jew,  and  foolishness  to  the  philoso- 
phic Greek.  Paul,  who  was  a  resolute  assertor  of 
the  honours  of  grace,  and  indefatigable  in  preaching 
Christ,  found  it  so  by  repeated  experience;  and 
that  not  only  among  the  illiterate  and  profane,  but 
also  among  the  learned  and  the  devout.  Nay,  he 
had  frequent  occasien  to  observe,  that  the  religious 
devotees  of  his  age  were  the  first  in  opposing  the 
doctrine  he  preached,  and  the  most  hardened  ene- 
mies against  the  truth  of  God.  The  polite,  the 
learned,  the  religious,  were  all  agreed,  to  load  both 
his  character  and  his  doctrine  with  the  foulest  re- 
proaches. Nor  was  this  treatment  peculiar  to  Paul, 
but  common  to  all  his  cotemporaries,  who  espoused 
the  same  glorious  cause,  and  laboured  in  the  same 
beneficent  work.  The  doctrine  they  preached  was 
charged  with  licentiousness.  Their  enemies  boldly 
affirmed  that  they  said,  Let  us  do  evil  that  good  may 
come.     Thus  were  their  character  and  their  labours 


V111-  INTRODUCTION. 

impeached:  that,  as  hateful  to  God:  these,  as  de- 
structive to  man. 

But  what  was  the  ground  of  this  impious  charge? 
Were  they  loose  in  their  morals,  or  scandalous  in 
their  lives?  No  such  thing.  Had  they  not  as  much 
regard  for  practical  religion  and  true  morality  as 
any  of  their  objectors  ?  More,  far  more  than  they  all. 
Did  they  never  mention  good  works  as  necessary  to 
answer  any  valuable  end  in  the  Christian  life?  They 
often  pressed  the  performance  of  them,  as  absolutely 
necessary  to  answer  various  important  purposes, 
both  in  the  sight  of  God  and  man.  What  then 
could  be  the  reason  of  so  hateful  a  charge?  Because 
their  doctrine  was  not  in  the  least  adapted  to  gratify 
the  pride  of  man.  They  taught,  that  without  the 
atonement  made  on  the  cross,  and  the  grace  revealed 
in  redeeming  blood,  the  state  of  the  best  men  would 
have  been  absolutely  desperate — desperate  as  that 
of  the  devils,  and  of  those  already  damned.  And 
as  the  apostles  were  free  to  declare,  that  the  state 
of  the  most  respectable  part  of  mankind  was  evil — 
dreadfully  evil — evil  as  to  those  things,  for  the  sake 
of  which  they  most  highly  esteemed  themselves;  so 
they  boldly  preached  a  perfect  Saviour,  and  a  finish- 
ed salvation,  to  the  most  worthless  and  vile. 

These  primitive  teachers  and  infallible  guides 
were  not  in  the  least  acquainted  with  those  terms 
and  conditions,  th<>sc  pre-rcquisites  and  qualifica- 
tions, the  performing  and  attaining  of  .vhich  are,  by 
many,  accounted  so  necessary  to  acceptance  with 
God.  They  knew  but  one  way  in  which  a  sinner 
might  be  accepted  of  God,  and  justified  before  him; 
and  that  was  entirely  of  grace,  through  the  perfect 
work  of  Christ   alone.     The    way    of  justification. 


ix 

which  they  taught,  is  absolutely  pure  and  unmixed. 
In  their  doctrine,  on  this  important  subject;  grace 
does  not  only  appear;  it   shii  s  triumphs: 

it  is  the  only  Lhi  not  discernible  in  it 

the  least  tincture  of  those  notions  which  foster  pride, 
or  cherish  self-estee.n.     All  tl  distinctions, 

invented  by  the  proud  philosopher,  or  the  self- 
righteous  moralist,  which  tend  in  any  decree  to  sup- 
port the  opinion  of  human  worthiness,  and  to  obscure 
our  .  are  by  them  entirely  set 

aside   and   totally   annihilated.     The    most    shining 
deeds    and    valuable    qualities    that    can    be    found 
among  men;  though  highly  useful  and  Irul 
lent,  when  set  in  their  pr  red 

i ii table  en  nd   article  of  jus- 

tification,  t;  ect 

the  with   all   his   laboured 

performances,  stands  on  a  level  with  tl  pro- 

fane.    The  apostolic  truth  adi  all  to  whom 

it  comes,  as  guilty  condemned,  perishing  wretches, 
leaves  no  room  for  pi  in  any; 

that  so  the  whole  se- 

cured to  that  hich  is  infiniti  ,d  abso- 

lutely fr 

At  this,  the  devout  Pharisee  and  the  decent  mo- 
ralist are  highly  offended.  Such  doctrines  beino- 
advanced,  they  think  it  incumbent  upon  them  to 
stand  up  in  defence  of  what  they  call  a  holy  jjfe; 
and  to  support  the  sinking  credit  of  good  works,  as 
having  a  considerable  etficacy  in  procuring  our  ac- 
ceptance with  God.  This  many  persons  frequently 
do  much  more  by  talking  about  their  necessity,  than 
by  !  erforming  them.  Now  they  think  h  their  duty 
to  rail  at  the  preacher„as  an  avowed  enemy  to  holi- 


INTRODUCTION. 


ness;  nor  will  they  spare  to  give  him  the  honourable 
title  ul  of  publicans  and  sinners.     Now  in- 

numerable slanders  are  cast  on  the  doctrine  of  grace, 
as  being  licentious;  and  on  the  ministers  of  it,  as 
opening  the  flood-gates  of  all  iniquity.  For  they 
suppose  that  every  thing  bad  may  be  justly  expected 
from  those  who  openly  disavow  all  dependance  on 
their  own  duties;  and  whose  hope  of  eternal  happi- 
ness arises,  not  from  the  services  which  they  perform, 
but  fi  iiich  the  gospel  reveals — not  from 

the  worth  which  they  possess,  but  from  the  work 
which  Christ  has  wrought.  Thus  they  despise  the 
gospel  under  the  fair  pretence  of  a  more  than  com- 
mon concern  for  the  interests  of  holiness. 

>r  is  this  the  only  offence  which  the  gospel 
tl  is  entirely  inconsistent  with  the 
natural  notions  of  men  concerning  acceptance  with 
to  every  scheme  of  salvation 
which  human  reason  suggests;  as  it  will  admit  of 
no  copartner  in  relieving  a  distressed  conscience,  or 
in  bringing  deliverance  to  a  guilty  soul,  but  leaves 
every  one  that  slights  it  and  seeks  for  assistance 
from  any  other  quarter,  to  perish  under  an  ever- 
lasting curses  so  the  pride  of  the  self-sufficient 
kindles  into  resentment  against  it,  as  a  most  un- 
charitable doctrine  and  quite  unsociable.  Nor  can 
the  faithful  dispensers  of  sacred  truth  fail  to  share 
in  the  honour  of  these  reproaches.  For  while  they 
dare  to  affirm,  that  this  gospel,  so  hateful  to  the  sons 
of  pride,  exhibits  the  only  way  of  a  sinner's  access 
to  his  offended  Sovereign ;  and  that  all  who  oppose 
it,  and  all  who  embrace  its  counterfeit,  are  left  in 
the  hands  of  divine  justice  without  a  Mediator; 
they  are  sure  to  be  accounted  persons  of  contracted 


EDUCTION  XI 

minds,  and  very  far  from  a  liberal  way  of  thinking. 
They  are  considered  as  the  dupes  of  bigotry,  and 
little  better  than  the  enemies  of  mankind.  He,  in- 
deed, who  pretends  to  be  a  friend  to  revealed  truth, 
but  is  cool  and  indifferent  to  its  honour  and  interest; 
whose  extensive  charity  is  such,  that  he  can  allow 
those  who  widely  differ  from  him  in  the  capital 
articles  of  the  christian  faith,  to  be  safe  in  their  own 
way;  may  enjoy  his  peculiar  sentiments  without 
much  fear  of  disturbance.  But  though  such  con- 
duct may  be  applauded,  under  a  false  notion  of 
christain  candour,  and  of  a  catholic  spirit;  though 
it  may  be  the  way  to  maintain  a  friendly  intercourse 
among  multitudes  whose  leading  sentiments  are 
widely  different;  yet  it  will  be  deemed,  by  the  God 
of  truth,  as  deserving  no  better  name,  than'  a  joint, 
opposition  to  the  spirit  and  design  of  his  gospel. 
For  such  a  timid  and  lukewarm  profession  of  truth 
is  little  better  than  a  denial  of  it — than  open  hostility 
against  it.  To  seek  for  peace  at  the  expense  of 
truth,  will  be  found,  in  the  end,  no  other  than  a 
wicked  conspiracy  against  both  God  and  man. — 
Such,  however,  as  love  the  truth,  will  boldly  declare 
against  all  its  counterfeits,  and  every  deviation  from 
it:  and,  whatever  may  be  the  consequence,  they 
will  say  with  him  of  old  ;  Though  tec,  or  an  angel 
from  heaven,  preach  any  other  gospel,  Jet  him  be  <zc- 
curscd. 

Thus  the  genuine  gospel  will  always  appear  like 
an  insult  on  the  taste  of  the  public.  Wherever  it 
comes,  if  it  be  not  received,  awakens  disgust  and 
provokes  abhorrence.  Nor  can  it  be  otherwise. 
For  its  principal  design  is,  to  mortify  the  pride  of 
man,  and  to  display  the  glory  of  grace ;  to  throw 


a^  n  dust,  and  to  cle- 

y,  the  needy  and  the 
>w  that  evevy  tiling  which 

heist,   is   an   abo- 

i  in  the  sight  of  God;  and  that  He   who  is 

lorred  by  th  5,  is 

ternal  del  The  an- 

It  pays 

md 

t  on   account   of  his 

d  to  the 

of  his  pompous  hon<  r  to 

hte- 
1  :  The  potent    prince  and  the    abject 

it  rustic, 
the  1  lie  infan  ite,  stand 

•omprelh  ght.     Its 

,  whom- 
!,  its  end   is 
y,   its   Author   is 
To- 
ne  most  friendly 
;i  good.     But  the  self- 
1  by  it  with  the 
steady  contempt. 

. 

.c  to  show  us  the 
te  of  the  c  etween  Paul  and 

The  situation  of  things  was  much 
the  same  between  Protestants  and  Papists,  at,  and 
for  some  er,  the  Reformation.     Nor  will  the 

apostolic   doctrine  ever  fail  to    be    attended    with 
strenuous    opposition   and    foul   reproaches,    while 


INTRODUCTION.  Xl'i 

ignorance  of  its  real  nature,  and  legal  pride,  pre- 
vail in  the  hearts  of  men.  Many,  indeed,  are  the 
methods  that  have  been  devised,  to  render  the  un- 
palatable truth  more  generally  acceptable,  and  to 
obviate  the  offence  <j  the  cross.  But  what  have 
been  the  consequences  ?  The  gospel  has  been  cor- 
rupted;  the  consciences  of  awakened  sinners  have 
been  left  to  grope  in  the  dark,  for  that  consolation 
which  nothing  but  the  unadulterated  truth  could 
give;  and,  instead  of  promoting  holiness,  the  re- 
verse has  been  awfully  manifest  It  therefore  be- 
hoves every  lover  of  sacred  truth,  to  let  it  stand  on 
its  own  basis,  and  not  to  t  imper  with  it.  To  leave 
all  its  credit  and  all  its  success  in  the  world,  to  its 
own  intrinsic  worth — to  that  authority  with  which 
it  is  clothed,  and  to  the  management  of  that  sove- 
reign Being  who  ordained  it  for  his  own  glory. 

But  however  the  doctrine  of  reigning  grace  may 
be  despised  by  the  self-sufficient,  it  will  ever  be 
revered  by  the  poor  in  spirit.  For,  by  it  they  are 
informed  of  an  honourable  way  of  escape  from  the 
wrath  to  come,  which  they  know  they  have  justly 
deserved.  To  the  sensible  sinner,  therefore,  it 
must  always  be  a  joyful  sound.  And  though  such 
persons  as  are  ignorant  of  its  nature,  tendency,  and 
design,  are  always  ready  to  imagine  that  it  lias  an 
unfriendly  aspect  upon  morality  and  good  works, 
when  preached  in  its  glorious  freeness  ;  yet  we  may 
boldly  ailirm,  that  it  is  the  grand  instrument  or- 
dained by  a  holy  God,  for  informing  the  ignorant, 
comforting  the  disconsolate,  and  rescuing  the  pro- 
fligate from  that  worst  of  vassalage,  the  servitude 
of  sin,  and  subjection  to  Satan.  Such  is  the  be- 
nign tendency  of  the  glorious  gospel !  Such  is  its 
2 


W  INTRODUCTION. 

friendly  and  sanctifying  influence  on  the  hearts 
of  men  ! 

It  will  indeed  be  acknowledged,  that  this  doctrine 
may  be  held  in  licentiousness  by  those  that  profess 
it.  But  then  it  will  be  as  confidently  mantained, 
that  whoever  holds  it  in  unrighteousness,  never  re- 
ceived the  love  of  that  sacred  truth,  or  experienced 
the  power  of  it.  For,  to  have  a  bare  conviction  of 
divine  truth  in  the  mind,  and  to  experience  its 
power  on  the  heart,  are  very  different  things.  The 
former  may  produce  an  outward  profession;  the 
latter  will  elevate  the  affections,  turn  the  corrupt 
bias  of  the  will,  and  influence  the  whole  conduct. 
With  the  steadiest  persuasion,  therefore,  of  the 
holy  nature  and  tendency  of  the  doctrine  of  divine 
grace,  as  it  is  in  itself,  and  as  it  operates  on  the 
minds  and  manners  of  all  those  who  know  it  in 
truth;  I  proceed  to  give,  not  a  full  display  (that  is 
infinitely  too  high  for  mortals)  but  some  brief  hints 
concerning  that  grace  which  reigns ;  and  of  the 
way  in  which  it  is  manifested,  so  as  to  demonstrate 
its  power,  glory,  and  majesty,  in  the  salvation  of 
sinners.  This  I  shall  do  by  endeavouring  to  illus- 
trate that  important  and  charming  passage,  recor- 
ded   in    Romans    the  fifth  and  twenty-first;  Even 

SO  MIGHT  GRACE  REIGN,  THROUGH  RIGHTEOUSNESS 
UNTO    ETERNAL     LIFE,     BY    JeSUS     CHRIST    OUR     LORD. 

And  while  the  author,  conscious  of  his  own  insuf- 
ficiency, looks  up  to  the  Spirit  of  wisdom  for  divine 
illumination,  that  he  may  write  with  all  the  preci- 
sion and  sanctity  of  truth,  in  opening  the  noble 
subject  of  the  ensuing  Treatise;  he  would  intreat 
the  reader  to  peruse,  with  candour  and  impartiality, 
the  contents  of  the  following  pages. 


THE  REIGX  OF  GRACE. 


chap.  i. 

Concerning  the  Signification  of  the  Term  Grace. 

That  we  may  proceed  with  greater  clearness  and 
certainty  in  our  following  inquiries,  it  is  necessary 
to  consider  what  is  implied  in  the  term,  Grace.  The 
primary  and  principal  sense  of  the  word,  is  free  fa- 
vour, unmerited  kindness.  In  this  acceptation  it  is 
most  frequently  used  in  the  inspired  volume ;  and 
thus  it  is  to  be  understood  in  the  words  of  the  Holy 
Ghost  under  consideration.  Grace,  in  the  writings 
of  Paul,  stands  in  direct  opposition  to  works  and 
worthiness, — all  wTorks  and  worthiness  of  every 
kind,  and  of  every  degree.  This  appears  from  the 
following  passages.  Now  to  him  that  worketh,  the 
reward  is  not  reckoned  of  grace  bat  of  debt  ; 
Therefore  it  is  of  faith,  that  it  might  be  by  grace. 
For  by  grace  are  ye  saved — not  of  works,  lest  any 
man  should  boast.  Who  hath  saved  us — not  accord- 
ing  to  our  works,  but  according  to  his  own  purpose 
and  grace.  Rom.  iv.  4,  16.  Ephes.  ii.  8,  9.  2  Tim, 
i.  0. 


16 


THE    SIGNIFICATION. 


As  the  word  mercy,  in  its  primary  signification, 
has  relation  to  some  creature,  either  actually  in  a 
suffering  state,  or  obnoxious  to  it ;  so  grace,  in  its 
proper  and  strict  sense  always  presupposes  unvvor- 
tbiftess  in  its  object.  Hence,  whenever  any  thing 
valuable  is  communicated  by  the  blessed  God  to  any 
of  Adam's  apostate  offspring,  the  communication  of 
it  cannot  be  of  grace,  any  further  than  the  person 
on  whom  it  is  conferred  is  considered  as  unworthy. 
For,  so  far  as  any  degree  of  worth  appears,  the  pro- 
vince of  grace  i  and  that  of  equity  takes 
place.  Grace  and  worthiness,  therefore,  cannot  be 
connected  in  the  same  act,  and  for  the  same  end. — 
The  one  must  necessarily  give  place  to  the  other, 
according  to  that  remarkable  text;  If  by  grace, 
then  it  is  no  more  <f  works  ;  otherwise  grace  is  no 
more  grace.  But  if  it  be  of  works,  then  it  is  no 
more  grace  ;  otherwise  irork  is  no  more  work  Rom. 
xi.  G.  From  the  apostle's  reasoning  it  is  evident, 
that  whatever  is  of  works,  is  not  of  grace  at  all; 
and,  that  whatever  is  of  grace,  is  not  of  works  in 
any  degree.  In  the  apostle's  view  of  things,  works 
and  grace  are  essentially  opposite,  and  equally  irre- 
concilable as  light  and  darkness.  Besides,  when 
Paul  represents  the  capital  blessings  of  salvation  as 
flowing  from  divine  grace,  we  are  led  to  consider 
the  persons  on  whom  they  are  bestowed,  not  only  as 
having  no  claim  to  those  benefits,  but  as  deserving 
quite  the  reverse — as  having  incurred  a  tremendous 
curse,  and  as  justly  exposed  to  eternal  ruin. 

That  grace,  therefore,  about  which  we  treat,  may 
be  thus  defined  ;  //  ij  the  eternal  and  absolutely  free 
favour  of  God,  manifested  in  the  vouch  safe  ment  of 
spiritual  and  eternal  blessings  to  the  guilty  and  the 


OP    THE    TERM    GRACE.  17 

unworthy.  What  those  blessings  are,  we  shall  en- 
deavour to  show  in  the  subsequent  pages.  Mean- 
while be  it  observed,  that,  according  to  this  defini- 
tion, the  grace  of  God  is  eternal ;  agreeably  to  the 
import  of  those  reviving  wvords;  Yea,  I  have  loved 
thee  with  an  everlasting  love.  Jer.  xxxi.  3.  It  is 
divinely  free,  and  infinitely  rich ;  entirely  detached 
from  all  supposition  of  human  worth,  and  operating 
independently  of  all  conditions  performed  by  man  ; 
it  rises  superior  to  human  guilt,  and  superabounds 
over  human  unworthiness.  Such  is  the  eternal 
origin,  such  the  glorious  basis  of  our  salvation  ! — 
Hence  it  proceeds  and  is  carried  on  to  perfection. 
Grace  shines  through  the  whole.  For,  as  an  ele- 
gant writer  observes,  it  is  "  not  like  a  fringe  of  gold, 
bordering  the  garment;  not  like  an  embroidery  of 
gold,  decorating  the  robe;  but  like  the  mercy-seat 
of  the  ancient  tabernacle,  which  was  gold,  pure 
gold,  all  gold  throughout." 

Yes,  reader,  this  is  the  inexhaustible  source  of  all 
those  inestimable  blessings  which  the  Lord  bestows 
on  his  unworthy  creatures,  in  this,  or  in  a  future 
world.  It  is  this  which,  in  all  that  he  does  or  ever 
will  do  for  sinners,  he  intends  to  render  everlast- 
ingly glorious  in  their  eyes,  and  in  the  eyes  of  all 
holy  intelligences.  The  indelible  motto,  inscribed 
by  the  hand  of  Jehovah  on  all  the  blessings  of  the 
unchangeable  covenant,  is,  To  the -praise  of  the  glory 
of  his  grace.     Eph.  i.  6. 

Hence  we  may  learn,  that  if  grace  in  its  own  na- 
ture, and  as  it  is  exercised  in  our  salvation,  be  di- 
rectly opposite  to  all  works  and  worthiness;  then 
such  persons  are  awfully  deceived,  who  seek  to  join 
them  together  in  the  same  work  and  for  the  same 
2* 


18  THE    SIGNIFICATION,    &C. 

end.  However  high  their  pretences  may  be  to  holi- 
ness, it  is  plain  from  the  word  of  God,  and  may  in 
some  degree  appear  from  the  nature  of  the  tiling, 
that  they  take  an  effectual  way  to  ruin  their  souls 
for  ever;  except  that  very  grace  prevent,  of  which 
they  have  such  false  and  corrupt  ideas.  For  divine 
grace  disdains  to  be  assisted  in  the  performance  of 
that  work  which  peculiarly  belongs  to  itself,  by  the 
poor,  imperfect  performances  of  men.  Attempts  to 
complete  what  grace  begins,  betray  our  pride  and 
offend  the  Lord  ;  but  cannot  promote  our  spiritual 
interest.  Let  the  reader,  therefore,  carefully  re- 
member, that  grace  is  either  absolutely  free,  or  it  is 
not  at  all :  and  that  he  who  professes  to  look  for 
salvation  by  grace,  either  believes  in  his  heart  to  be 
saved  entirely  by  it,  or  lie  acts  inconsistently  in  af- 
fairs of  the  greatest  importance. 


CHAP.  II.   *~ 
Of  Grace,  as  it  reigns  in  our  Salvatioji  in  general. 

Grace,  in  our  text,  is  compared  to  a  Sovereign. 
Now  a  sovereign,  considered  as  such,  is  invested 
With  regal  power,  and  the  highest  authority.  Grace, 
therefore,  in  her  beneficent  government,  must  exert 
and  manifest  sovereign  power — must  supersede  the 
reign,  and  counteract  the  mighty  and  destructive 
operations  of  sin ;  or  she  cannot  bring  the  sinner 
to  eternal  life.  For  the  Holy  Spirit  has  compared 
sin  to  a  sovereign,  whose  reign  terminates  in  death. 
Rom.  v.  2\ 

As  sin  appears  clothed  in  horrid  deformity,  and 
armed  with  destructive  power,  inflicting  temporal 
death,  and  menacing  eternal  flames;  so  Grace  ap- 
pears on  the  throne,  arrayed  in  the  beauties  of 
holiness,  and  smiling  with  divine  benevolence, 
touched  with  feelings  of  the  tenderest  compassion, 
and  armed  with  all  the  magnificence  of  invincible 
power.  Fully  determined  to  exert  her  authority  and 
gratify  her  compassion,  under  the  conduct  of  in- 
finite wisdom;  to  the  everlasting  honour  of  in- 
flexible justice,  inviolable  veracity,  and  every 
divine  perfection — by  rescuing  the  condemned  of- 
fender from  the  jaws  of  destruction,  by  speaking 
peace  to  the  nlarmed  consciences  of  damnable  delin- 
quents; by  restoring  to  apostate  creatures  and  vile 


20  OF   GRACE,    AS    IT    REIGNS 

miscreants,  a  supreme  love  to  God  and  delight  in 
the  ways  of  holiness  ;  and  finally,  by  bringing  them 
safe  to  everlasting  honour  and  joy.  In  a  word, 
the  heart  of  this  mighty  sovereign  is  compassion 
itself,  her  looks  are  love,  her  language  is  balm  to 
the  bleeding  soul,  and  her  arm  salvation.  Such  a 
sovereign  is  Grace.  Those  who  are  delivered  by 
her,  must  enjoy  a  complete  salvation.  Those  who 
live  under  her  most  benign  government,  must  be 
happy  indeed. 

Divine  grace,  as  reigning  in  our  salvation,  not 
only  appears,  but  appears  with  majesty ;  not  only 
shines,  but  triumphs:  providing  all  things,  freely 
bestowing  all  things  necessary  to  our  eternal  hap- 
piness. Grace  does  not  set  our  salvation  on  foot, 
by  accommodating  its  terms  and  conditions  to  the 
enfeebled  capacities  of  lapsed  creatures;  but  be- 
gins, carries  on,  and  completes  the  arduous  work. 
Grace,  as  a  sovereign,  docs  not  rescue  the  sinner 
from  deserved  ruin,  furnish  him  with  new  abilities, 
and  then  leave  him,  by  their  proper  use,  to  resist 
the  tempter,  to  mortify  his  lusts,  to  attain  those 
holy  qualities  and  perform  those  righteous  acts, 
which  render  him  fit  for  eternal  happiness,  and  give 
him  a  title  to  it.  No ;  for  if  the  province  and  work 
of  grace  were  circumscribed  in  this  manner,  things 
of  the  last  importance  to  the  glory  of  God  and  the 
felicity  of  man,  would  be  left  in  the  most  uncertain 
and  perilous  situation.  And,  admitting  the  possi- 
bility of  any  sinner  being  saved  in  such  a  way, 
there  would  be  ample  scope  for  the  exertions  of 
spiritual  pride,  and  much  room  for  boasting,  which 
would  be  diametrically  contrary  to  the  honour  of 
the  Most  High,  and  frustrate  the  noble  designs  of 


IN  OUR  SALVATION  IN  GENERAL. 


21 


grace.  This  matchless  favour,  far  from  being  satis- 
fied with  laving  the  foundation,  rears  the  superstruc- 
ture also:  it  not  only  settles  the  preliminaries,  but 
executes  the  very  business  itself.  The  Pharisee  in 
the  parable  made  his  acknowledgments  to  prevent- 
ing and  assisting  grace:  for,  God,  J  thank  thee,  was 
his  language.  It  is  evident,  however,  that  his 
views  of  grace  were  very  contracted,  and  his  hopes 
arising  from  it  very  deceitful.  Would  we  then 
view  grace  as  reigning,  we  must  consider  it  as  the 
alpha  and  omega,  the  beginning  and  the  end  of  our 
salvation;  that  the  unrivalled  honour  of  that  greatest 
of  all  works,  may  be  given  to  the  God  of  all  grace. 

Haying  taken  this  genera!  view  of  reigning  grace, 
I  would  now  ask,  What  think  you,  reader,  of  this 
wonderful  favour  ?  Is  it  worthy  of  God  ?  Is  it 
suitable  to  your  case  ?  Or,  know  you  not,  that  you 
are  by  nature  under  the  guilt  and  dominion  of  sin? 
Of  sin,  that  dreadful  sovereign ;  of  sin,  that  worst 
of  tyrants.  Sin  reigns,  says  the  apostle,  and  the 
end  of  its  reign,  where  the  sovereignty  of  grace 
does  not  interpose,  is  eternal  death.  Cap  you  sleep 
away  your  time,  and  dream  of  being  finally  happy, 
while  under  the  power  of  so  malignant  a  sovereign? 
Shall  the  toys  and  trifles  of  a  transitory  world 
amuse,  when  your  soul,  your  immortal  all,  is  at 
stake?  If  so,  how  lamentable  your  condition!  how 
dreadful  your  state  !  Awjfte !  arise!  Bow  the  knee 
to  divine  grace,  O  stubborn  rebel  !  while  she  holds 
out  the  golden  sceptre  of  pardon  and  of  peace. — 
Acknowledge  her  supremacy,  submit  to  her  govern- 
ment, before  justice  ascend  the  throne  and  ven- 
geance launch  her  bolts.  For  then  an  eternal  bar 
will  lie  against  every  application  for  mercy,  though 
arising  from  the  most  pressing  want. 


22  OF   GRACE,   AS   IT    REIGNS 

Or,  if  awake  in  your  conscience,  do  you  think  it 
possible  to  effect  your  own  deliverance  ?  Alas  !  you 
are  entirely  without  strength  to  perform  any  such 
thing ;  and  grace  was  never  intended  as  an  auxili- 
ary to  help  the  weak,  but  well-disposed,  to  save 
themselves.  The  mercy  of  God  and  the  gospel  of 
Christ,  were  never  designed  to  assist  and  reward 
the  righteous,  but  to  relieve  the  miserable  and  save 
the  desperate — to  deliver  those  who  have  no  other 
assistance,  nor  any  other  hope.  Were  you  ac- 
quainted with  your  abject  vassalage,  were  you 
convinced  by  the  Spirit  of  truth,  that  there  is  no 
possible  way  of  escape,  but  by  reigning  grace ; 
then  would  you  cry  for  help,  and  then  the  relief  that 
grace  affords  would  be  all  your  salvation  and  all 
your  desire. 

If,  on  the  other  hand,  you  are  burdened  with  sin 
and  harassed  by  clamorous  fears  of  being  cast 
into  hell;  if,  sensible  of  your  native  depravity, 
the  multiplied  iniquities  of  your  life,  the  many 
shameful  defects  attending  your  best  services,  and 
your  present  absolute  unworthiness,  you  are  ready 
to  sink  in  despondency ;  O  remember  !  that  Grace 
has  erected  her  throne.  This  forbids  despair.  For 
her  wonderful  throne  is  erected,  not  on  the  ruins 
of  justice,  not  on  the  dishonour  of  the  law;  but  on 
the  blood  of  the  Lamb.  The  inconceivably  perfect 
obedience,  and  the  infinitely  meritorious  death  of  the 
Son  of  God  form  its  mighty  basis.  Here  Grace  is 
highly  exalted;  here  grace  appears  in  state,  dis- 
pensing her  favours,  and  showing  her  glory.  To 
such  a  benevolent  and  condescending  sovereign, 
the  basest  may  have  free  access.  By  such  a  powerful 
sovereign,  the  most  various,  multiplied,  and  press- 
ing wants,  may  be  relieved  with  the  utmost  ease 


IN  OUR  SALVATION  IN  GENERAL.  23 

and  the  greatest  alacrity.  Remember,  disconsolate 
soul,  that  the  name,  the  nature,  the  office  of  grace 
enthroned,  loudly  attest,  that  the  greatest  unwor- 
thiness  and  the  most  profligate  crimes,  are  no  bar 
to  the  sinner  in  coming  to  Christ  for  salvation;  in 
looking  to  sovereign  favour  for  all  that  he  wants. 
Nay,  they  demonstrate,  that  the  unworthy  and 
sinful  are  the  only  persons  with  whom  grace  is 
at  all  concerned.  This  is  amazing !  this  is  delight- 
ful! 

Ho !  all  yc  children  of  want  and  sons  of  wretch- 
edness !  hither  ye  may  come  with  the  utmost 
freedom.  Be  it  known  to  you,  be  it  never  forgotten 
by  you,  that  Jehovah  considered  youp  indigent 
case,  and  designed  your  complete  relief,  when  he 
erected  this  wonderful  throne.  Your  names  are  not 
omitted  in  the  heavenly  grant :  nay  ye  are  the  only 
persons  who  are  blessed  with  a. right  of  access  to 
this  mercy-seat.  Did  sinners  more  generally  know 
their  state,  and  the  glorious  nature  of  grace,  as 
exalted  in  majesty,  how  would  the  throne  of  this 
mighty  sovereign  be  crowded !  crowded,  not  by 
persons  adorned  with  fine  accomplishments,  but 
with  the  poor,  the  maimed,  the  halt,  and  the  blind. 
With  longing  hearts  and  uplifted  hands,  big  with 
expectation  and  sure  of  success,  they  would  throng 
her  courts.  Thither  they  would  flee,  as  a  cloud 
for  number,  and  as  doves  for  speed,  for  there  is 
provision  made  to  supply  all  their  wants.  As  per- 
sons of  all  ranks  and  of  every  character,  are 
equally  destitute  of  any  righteous  or  valid  plea  for 
admission  into  the  eternal  kingdom ;  so,  feeling 
their  want  of  spiritual  blessings,  they  have  equally 
free  access  to  this  munificent  sovereign,  and  the 
same  ground  to  expect  complete  relief.     Here,  and 


*4  OF   GRACE,    AS    IT    REIGNS,    &C. 

in  this  respect,  there  is  no  difference  between  the 
devout  professor,  and  the  abandoned  profligate,  the 
chaste  virgin  and  the  infamous  prostitute.  For, 
being  all  criminals,  and  under  the  same  condemna- 
tion, they  have  not  the  smallest  gleam  of  hope, 
except  what  shines  upon  them  in  that  compassionate 
proclamation  which  is  issued  from  the  throne  of 
grace  by  the  eternal  Sovereign.  Isa.  lv.  1,  2,  3. — 
Matt.  xi.  28.  John  vi.  37,  and  vii.  57.  Rev.  xvii.  17. 
But  as  that  proclamation  is  expressive  of  the  freest 
favour  and  the  richest  grace,  including  offenders  of 
the  worst  characters,  publishing  pardon  for  sins  of 
the  deepest  dye,  and  all  ratified  by  veracity  itself; 
it  affords  sufficient  encouragement  to  the  vilest 
wretch  that  lives,  who  is  willing  to  owe  his  all  to 
divine  bounty,  without  hesitation  to  receive  the 
heavenly  blessing,  and  with  gratitude  to  rejoice  in 
the  royal  donation.  "  Yes,  thine  it  is,  O  Sove- 
reign Grace !  to  raise  the  poor  from  the  dunghill, 
and  the  needy  out  of  the  dust.  Thine  it  is,  to  set 
them  on  thrones  of  glory,  and  to  number  them 
among  the  princes  of  heaven."  Remember  this,  my 
soul,  and  be  this  thy  comfort:  and  may  the  Lord 
enable  both  the  author  and  the  reader,  to  see  eye  to 
eye,  the  riches  of  Reigning  Grace! 

Having  endeavoured  to  show,  how  grace  reigns 
in  our  salvation  in  general,  I  shall  now  proceed,  in 
the  following  chapters,  to  make  it  appear  that  grace 
reigns  more  particularly,  in  our  election — calling — 
pardon— -justification — adoption — sanctification — 
and  perseverance  in  the  faith  to  eternal  life.  These 
are  so  many  essential  branches  of  our  salvation ;  and 
in  the  vouchsafement  of  these  capital  blessings,  grace 
reigns,  manifesting  an  authority  and  exerting  a  power 
truly  divine  and  infinitely  glorious. 


CHAPTER  III. 

Of  Grace,  as  it  reigns  in  our  Election. 

Among  the  various  blessings  which  flow  from  so- 
vereign goodness,  and  are  dispensed  by  reigning 
grace,  that  of  election  deservedly  claims  our  first 
regard.  It  was  io  the  decree  of  election  that  the 
grace  of  our  infinite  Sovereign  did  first  appear,  in 
choosing  Christ  as  the  head,  and  in  him,  as  his  mem- 
bers, all  that  should  ever  be  saved.  Election,  there- 
fore, is  the  first  link  in  the  golden  chain  of  our  sal- 
vation, and  the  corner-stone  of  the  amazing  fabric 
of  human  happiness. 

As  Jehovah  is  the  former  of  universal  nature,  the 
supporter  and  Governor  of  all  worlds;  and  as  it  is 
not  consistent  with  the  perfection  of  an  infinite  Agent 
to  act  without  the  highest  and  noblest  design ;  so  the 
adored  Creator,  before  he  imparted  existence,  or 
time  commenced,  proposed  and  appointed  an  end 
worthy  of  Himself  in  all  he  determined  to  do.  This 
was  his  own  glory.  This  was  his  grand  design  in 
all  the  various  ranks  of  existence  to  which  his  al- 
mighty flat  gave  birth.  Not  a  single  creature  in  the 
vast  scale  of  dependent  being,  but  is  connected  with 
this  as  its  ultimate  end.  The  loftiest  seraph  that 
surrounds  the  throne,  and  the  meanest  insect  that 
crawls  in  the  dust,  have  the  same  original  Parent, 
and  are  designed  in  different  ways,  to  answer  the* 
3 


25  OF  GRACE,  AS  IT  REIGNS 

same  exalted  end.  To  deny  this,  or  to  suppose  that 
the  most  perfect  Agent  did  not  act  for  the  most 
worthy  purpose,  is  highly  derogatory  from  the  dig- 
nity of  the  first  Cause. 

Nobly  conspicuous,  among  the  various  orders  oi 
animate  and  inanimate  existence  in  this  lower  crea- 
tion, was  man,  when  first  formed,  and  recent  from 
the  hands  of  his  Maker.  Man,  therefore,  as  bear- 
ing the  lively  impress  of  his  great  Creator's  image; 
possessing  such  elevated  faculties  and  large  capaci- 
ties for  operation  and  enjoyment,  was  designed  in  a 
peculiar  manner,  to  answer  this  highest  of  all  pur- 
poses. Nor  was  the  entrance  of  sin  subversive  of 
the  grand  design,  but  made  subservient  to  it  in 
various  ways.  It  was  impossible  such  an  event 
should  bring  confusion  into  that  stupendous  plan  of 
divine  operation,  which  consummate  wisdom  had 
formed.  For,  known  to  the  omniscient  God,  are 
all  his  works,  and  all  events,  from  the  beginning 
of  the  world.  All  that  is  comprehended  in  what 
men  call  contingent,  is  absolute  certainty  with  Him 
who  is  perfect  in  knowledge.  The  entrance  of  sin 
therefore,  among  moral  agents,  whether  angels  or 
men.  could  not  possibly  frustrate  Jehovah's  pur- 
pose, or  render  his  original  designs  abortive.  The 
counsel  of  the  Lord  shall  stand,  and  he  will  do  all 
his  pleasure.  .  Through  the  entrance  of  moral  evil 
among  mankind  was  an  awful  event;  though  Adam, 
and  every  individual  of  his  numerous  offspring, 
were  contaminated,  injured,  and  ruined  by  it ;  yet 
it  appears  from  divine  revelation,  and  He  who  de- 
clares the  end  from  the  beginning,  not  only  foresaw 
it,  but  from  eternity  determined  to  display  his  per- 
fections and  promote  his  glory  by  it.     His  deter- 


IN  OUR  ELECTION.  27 

ruination  was,  to  glorify  himself  in  the  complete 
salvation  and  endless  felicity  of  some  of  the  apos- 
tate race,  and  the  righteous  condemnation  of  others  : 
so  that  a  revenue  of  glory  shall  arise  to  the  great 
Supreme  from  all  mankind.  This  glory  shall  arise 
as  well  from  the  haughty  Egyptian  monarch,  who 
renounced  God's  dominion,  and  said  Who  is  Jeho- 
vah that  I  should  obey  him  ?  as  from  the  king  of 
Israel,  whose  exalted  character  is,  A  man  after 
God's  own  heart.  As  well  from  a  traitorous  Judas, 
who  sold  his  Master's  blood;  as  from  a  faithful 
Paul,  who  counted  not  his  very  life  dear,  so  that 
he  might  finish  his  course  with  joy,  and  promote  the 
Saviour's  honour.  These  shall  be  the  monuments 
of  sovereign  grace ;  those  of  righteous  vengeai. 
and  both  for  the  glory  of  God  to  all  eternity. 

Nor  is  any  thin^  more  agreeable  to  right  reason,  or 
the  sacred  scripture,  than  to  conclude,  That  as  Jeho- 
vah is  the  first  Cause,  so  he  should  be  the  last  end  ; 
and,  that  he  should  be  at  the  most  perfect  liberty 
to  dispose  of  his  offending  creatures,  in  what  \. 
he  pleases,  for  his  own  glory.  To  dispute  this,  is 
to  deny  his  divine  supremacy,  and,  with  Pharaoh, 
to  renounce  his  eternal  dominion. 

Sudi  being  the  final  cause  of  the  creation  in  ge- 
neral, and  of  mankind  in  particular,  that  sovereign 
Being  who  has  an  absolute  right  to  do  what  he  will 
with  his  own,  having  determined  to  create  man  and 
to  leave  him  to  the  freedom  of  his  own  will,  fore- 
seeing he  would  certainly  fall ;  of  his  free  distin- 
guishing love,  chose  a  certain  number  out  of  the 
apostate  race  of  Adam,  and  ordained  them  to  a 
participation  of  grace  here,  and  to  the  enjoyment 
of  glory  hereafter.     In  the  execution  of  which  pur- 


28  OF  GRACE,  AS  IT  REIGNS 

pose,  by  means  every  way  becoming  himself,  he 
determined  to  display  and  to  glorify  all  his  infinite 
excellencies.  Such  is  that  immanent  act  of  God, 
which  is  commonly  called  Election,  and  is  the  subject 
of  this  chapter. 

The  doctrine  of  election,  or,  which  is  the  same 
thing,  the  doctrine  of  distinguishing  grace,  is 
now  very  much  exploded  by  our  rational  and  polite 
divines.  It  is  generally  deemed  unworthy  of  serious 
notice,  by  the  learned  and  philosophic  gentlemen  of 
ihe  present  age.  Though  it  cannot  be  denied  to 
have  made  a  considerable  figure  in  those  systems 
of  divinity,  that  were  adopted  by  men  of  eminence 
for  piety  and  learning  in  former  ages;  and  particu- 
larly by  our  first  reformers  from  popery;  yet  wow? 
it  is  ranked  by  many,  among  the  rash  opinions  of  a 
credulous  antiquity.  It  is  cashiered,  as  a  doctrine 
abhorrent  from  reason,  and  as  at  eternal  war  with  the 
mora]  perfections  of  God.  It  is  consigned  over  to 
oblivion,  as  worthy  of  no  more  regard,  than  the 
bold  inquiries  and  wild  conclusions,  the  laborious 
trifling  and  learned  lumber,  of  the  ancient  doting, 
popish  schoolmen.  It  is  also  traduced,  as  a  de- 
clared enemy  to  practical  piety,  and  as  highly  inju- 
rious to  the  comfort  and  hope  of  mankind.  This 
being  the  case,  we  need  not  wonder,  that  it  is  now 
become  quite  unfashionable. 

But  what  is  the  reason  of  this  tragical  outcry 
against  it?  If  I  be  not  greatly  deceived,  it  is  as 
follows.  ,  This  doctrine  lays  the  axe  at  the  root  of 
all  our  boasting  moral  excellence.  This  doctrine, 
in  its  native  consequences,  demolishes  every  sub- 
terfuge of  human  pride;  as  it  leaves  not  the  least 
shadow   of    a   difference   between    one  man   and 


IN  OUR  ELECTION.  29 

another  why  the  Deity  should  regard  and  save 
this  person  rather  than  that;  but  teach  sail  who 
know,  and  all  who  embrace  it,  to  rest  in  that  me- 
morable maxim,  Even  so,  Father, /or  so  it  seemed  good 
in  thy  siu;ht;  resolving  the  whole  into  divine  grace 
and  divine  sovereignty.  Without  paying  the  least 
compliment  to  the  learning,  sagacity,  or  character, 
of  any  who  dare  to  arraign  the  divine  conduct,  it 
repels  their  insolence  in  the  following  blunt  man- 
ner; Nay,  but  0  man!  who  art  thou  that  rcpliest 
against  God?  It  farther  teaches,  that  as  unmerited 
kindness  and  sovereign  favour  began  the  work  of 
salvation;  so  the  same  grace  must  carry  it  on,  and 
complete  the  vast  design:  while  the  Most  High, 
ever  jealous  of  his  honour,  is  determined  to  have 
all  the  glory.  Other  reasons  might  be  mentioned, 
but  these  may  suffice  to  show,  that  the  spirit  of  in- 
dependence, which  is  natural  to  man,  and  reigns  in 
the  unregenerate,  must  be  fired  with  resentment  by 
such  an  attack  upon  it.  Hence  the  few  votaries  of 
this  unpopular  doctrine,  must  expect  reproach  and 
ridicule,  if  not  something  more  severe,  to  attend  the 
profession  of  a  tenet  so  unpolite. 

It  is  not,  however,  my  present  design  to  enter 
upon  a  laboured  defence  of  this  offensive  doctrine. 
I  shall  leave  that  to  the  friends  of  truth,  who  have 
more  leisure  and  greater  abilities.  This,  indeed, 
has  been  already  often  performed  with  great  advan- 
tage to  the  church  of  God.  I  shall,  therefore, 
content  myself,  with  taking  a  short  view  of  the 
principal  branches  of  this  article  of  the  christian 
faith,  with  proposing  a  few  arguments,  which  ap- 
pear to  me  plain  and  pertinent  in  vindication 
3* 


SO  OF  GRACE,  AS  IT  REIGNS 

of  it ;    and  with  pointing  out  its  proper  improve- 
ment. 

That  those  who  in  the  volume  of  inspiration  are 
called  the  Elect,  are  a  people  distinguished  from 
others,  and  that  all  mankind  are  not  included  under - 
this  denomination,  are  so  apparent  as  hardly  to  need 
any  proof.  These  things  are  so  ohvious,  from  the 
allowed  signification  of  the  term,  and  the  tenor  of 
divine  revelation,  as  to  leave  no  room  for  dispute. 
— From  the  signification  of  the  term;  because 
where  all,  whether  persons  or  things,  are  equally 
accepted,  there  is  no  preference  given;  there  is  no 
choice  made;  there  are  none  left.  For  to  elect  and 
choose  are  the  same  thing.  Where  any  are  chosen, 
others  must  be  refused.  From  the  tenor  oj  divine 
revelation.  As  it  is  written; — I  speak  not  of  you 
all; — I  know  whom  I  have  chosen — I  have  chosen 
you  out  of  the  world — The  election  hath  obtained  it, 
and  the  rest  were  blinded. 

That  those  who  are  so  denominated  are  not  col- 
lective bodies,  appears  with  superior  evidence  from 
what  is  asserted  concerning  them  in  the  same  in- 
fallible rule  of  our  faith  and  practice.  They  are 
described  as  having  their  names  written  in  heaven, 
and  in  the  book  of  life,  and  chosen  to  salvation.  And, 
in  the  boldest  manner  imaginable,  it  is  asked  by 
one,  who  was  thoroughly  acquainted  with  their 
state  and  privileges,  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  ?  Now  a  small  degree  of  dis- 
cernment will  enable  us  to  conclude,  that  these 
things  cannot,  with  truth,  be  affirmed  concerning 
nations,  churches,  or  communities  of  any  sort,  con- 
sidered as  such.  But,  on  the  contrary,  they  strongly 


IN  OUR  ELECTION.  31 

imply,  that  the  elect,  as  distinguished  from  others, 
are  particular  persons,  whose  names  are  in  a  peculiar 
manner  known  to  God;  that  the  election  relates  to 
spiritual  blessings  and  eternal  enjoyments;  and 
that  the  objects  of  it  are  dear  to  Clod,  and  for  ever 
precious  in  his  sight. 

That  the  objects  of  election  are  particular  persons, 
may  farther  appear  from  hence.  From  the  beginning 
Jehovah  designed  to  manifest  his  love  in  the  salvation 
of  sinners.  The  damnation  inflicted  on  many,  puts 
it  beyond  a  doubt,  that  this  design  extended  only  to 
some ;  for  all  are  not  saved,  and  the  divine  purpose 
cannot  be  rei  The  salvation  was  to  be 

wrought  by  his  own  Son,  as  invested  with  the  cha- 
racter, and  performing  the  work,  of  a  Mediator  and 
Surety.     As  a  Mediator  and  Substitut-  >  to 

obey,  and  bleed,  and  die  ;  die,  under  a  charge  oi  the 
blackest  guilt,  and  feeling  the  weight  of  the  heaviest 
curse.  2  Cor.  v.  21.  Gal.  iii.  KJ.  It  was  necessary, 
therefore,  to  be  determined,  how  many,  and  who  in 
particular,  should  be  interested  in  this  wonderful 
work,  and  saved  by  it.  Their  persons  as  well  as 
their  situations  and  wants,  must  be  known  to  him, 
and  distinguished  from  others.  For  it  is  absurd  to 
suppose,  that  he  should  engage  as  a  substitute,  to 
perform  obedience  and  pour  his  blood ;  to  lay  down 
his  life  as  a  ransom  to  satisfy  justice,  and  all  this 
for  persons  unknown.  When  any  one  engages,  in 
a  legal  way,  to  become  responsible  for  another  in 
matters  of  debt  or  offence,  he  is  always  supposed  to 
have  some  knowledge  of  the  person  for  whom  he 
engages,  so  as  to  distinguish  him  from  all  others, 
who  may  be  in  similar  circumstances  and  stand  in 
the  same  need  ;  and  the  name  of  the  person  whose 


32  \    AS    IT    RJ  i 

se  he  undertakes,  must  also  be  mentioned  in  the 
engagement  to  render  it  valid. 

Nor  does  it  appear  that  the  design  of  God  in  the 
salvation  of  sinners,  by  the  incarnation,  and  death 
of  his  own  Son,  could  have  been  certainly  answered 
on  any  other  hypothesis.  Supposing,  for  instance, 
that  it  had  been  the  divine  purpose  to  save,  by  the 
mediation  of  Jesus,  all  who  should  ever  believe, 
without  ascertaining  the  persons,  who  should  thus 
embrace  the  Redeemer,  it  would  have  remained  du- 
bious whether  any  would  be  finally  saved,  because 
uncertain  whether  any  would  ever  believe.  But  if 
it  were  certain  that  some  would  believe,  this  certain- 
ty must  arise  from  the  purpose  of  God ;  for  nothing 
future  can  be  absolutely  certain,  on  any  other  foun- 
dation. If  it  was  determined  that  some  should  be- 
lieve, the  divine  appointment  must  be  considered 
as  extending  to  every  individual  whose  faith  and 
salvation  are  supposed  to  be  certain.  For  faith  is 
a  gift  of  grace,  and  could  not  be  foreseen  in  any 
but  those  on  whom  the  great  Dispenser  of  every 
favour  had  determined  to  bestow  it.  Hence  we 
may  safely  infer,  that  as  the  death  of  Christ  was 
absolutely  certain,  in  virtue  of  a  divine  purpose, 
and  the  everlasting  compact  between  the  Eternal 
Three;  so  all  the  individuals  that  should  ever  be 
saved  by  the  undertaking  of  Jesus,  were  chosen 
of  God ;  were  distinguished  from  others,  and 
consigned  to  the  great  Shepherd  as  his  peculiar 
charge. 

It  is  equally  clear  that  the  elect  were  chosen  of 
God  before  time  began:  for  their  election  is  one  of 
the  first  effects  of  divine  love.  This  love  was 
from  everlasting.     The  love  of  God  to  their  per- 


IN    OUR    ELECTION.  33 

sons,  and  their  election  to  complete  felicity,  must, 
therefore,  be  eternal.  If,  indeed,  there  had  ever 
been  a  point  in  duration,  in  which  the  blessed  God 
had  no  thoughts  of  a  Mediator,  nor  any  designs  of 
manifesting  his  love  to  miserable  and  guilty  crea- 
tures; then  it  might  be  supposed  that  there  was 
an  instant  in  which  the  favoured  few,  who  are 
called  his  elect,  were  not  the  objects  of  his  choice. 
But  if  it  was  Jehovah's  eternal  purpose  to  mani- 
fest the  riches  of  his  grace  by  a  Mediator ;  if  the 
Deity,  subsisting  in  three  distinct  persons,  and 
acting  under  the  personal  characters  of  the  Father, 
the  Son,  and  the  Holy  Spirit,  did,  before  all 
worlds,  resolve  on  the  measures  to  be  pursued ; 
and  if  a  Mediator  was  appointed,  as  the  grand 
medium  of  divine  operation  ill  the  wonderful 
work;  then  we  may  safely  conclude,  that  the  per- 
sons to  be  interested  in  this  mediation  and  benefited 
by  it,  were  fixed  upon  and  chosen.  For  both  rea- 
son and  revelation  concur  to  forbid  our  supposing, 
that  the  Son  of  the  Blessed  should  engage  as 
Mediator  and  act  as  a  Substitute,  for  he  did  not 
know  whom;  or  that  the  counsels  of  heaven  should 
terminate  in  mere  peradventures.  Jt  would  be 
equally  incongruous  for  us  to  imagine,  that  a  re- 
solution in  the  Eternal  Mind  concerning  the  work 
of  redemption,  which  is  evidently  the  chief  of  all 
the  ways  of  God,  should  have  any  other  date  than 
eternity. 

Expressly  in  our  favour  and  in  proof  of  the  point, 
aie  the  declarations  of  the  Holy  Ghost.  Thus  we 
read ;  God  hath,  from  the  beginning,  chosen  you  to 
salvation.  He  hath  chosen  us  hi  him,  before  the 
foundation   of  the    world.      They  were    chosen    in 


34  OF    GRACE,    AS    IT    REIGNS 

Christ,  as  their  head  and  representative.  Christ 
and  the  elect  constitute  one  mystical  body.  He  the 
head,  and  they  the  members;  the  julness  of  him 
that  fdleth  all  in  all  Before  the  foundation  of  the 
world.  This  emphatic  phrase  is  evidently  expres- 
sive of  eternity.  Before  the  world  was  formed,  or 
any  creature  existed,  time  did  not  commence. — 
The  commencement  of  time,  and  that  of  created 
existence,  are  exactly  of  the  same  date.  Prior, 
therefore,  to  the  formation  of  the  universe,  duration 
was  absolute  eternity.  The  same  infallible  writer 
in  the  same  epistle,  speaking  of  the  amazing  scheme 
of  man's  redemption  formed  in  the  mind  of  God, 
calls  it  the  eterxal  purpose  which  he  purposed  in 
Christ  Jesus  our  Lord ;  which,  as  we  have  before 
proved,  necessarily  infers  the  choice  of  the  objects 
of  that  redemption. 

This  truth  may  be  farther  evinced  by  considering 
that  as  the  inheritance  of  glory  was  prepared  for 
its  future  possessors,  before  the  foundation  of  the 
world ;  so  grace,  and  all  spiritual  blessings  that  were 
necessary  to  fit  them  for  the  enjoyment  of  it,  were 
given  them  in  Christ  Jesus;  were  lodged  in  his 
hands,  as  their  federal  head,  as  the  appointed 
Mediator,  and  for  their  use,  before  the  world  began. 
2  Tim.  i.  9.  Eph.  i.  3,  4.  Nor  can  we  conceive 
of  any  new  determinations  arising  in  the  Eternal 
Mind,  or  any  purposes  formed  by  our  Maker,  that 
were  not  from  everlasting;  without  supposing  him 
defective  in  knowledge,  or  mutable  in  his  perfections. 
Suppositions  these,  which  very  ill  become  the  cha- 
racter of  Him  whose  name  is  JEHOVAH. 

But  is  there  any  reason  assignable,  why  the  elect 
\vere  chosen  to  life  and  glory,  while  others  were  left 


IN    OUR    ELECTION.  35 

in  their  sins  to  perish  under  the  stroke  of  divine  jus- 
tice? None,  in  the  creature.     For  all  mankind,  con- 
sidered in  themselves,  were  viewed  as  in  the  same 
situation,  and  on  a  perfect  level.     Notwithstanding, 
the  great  Author  of  all  things,   and  Lord  of  the 
world,  condescends  to  assign  the  reason  when  he 
says:  I  will  have  mercy  on  xchom  I  will  have  mercy. 
In  this  the  adored  Redeemer  perfectly  acquiesced, 
as  appears  from  those  remarkable  words;  Even  so, 
Father,  for  so  it  seemeth  good  in  thy  sight.     In  this 
also  the    penetrating  judgment  of  that  wonderful 
man,  who  was  caught  up  to  the  third  heaven,  rested 
completely  satisfied:  Rom.  ix.  15,  16.     And  in  the 
same  reason  of  the  divine  procedure  we  ought  all 
to  rest,  without  a  murmuring  word,  or  an  opposing 
thought.     Nor  can  we  rebel  against  the  sovereign 
determinations  of  the  Most  High,  without  incurring 
flagrant  guilt ;  or  persist  in  so  doing,  and  escape 
with  impunity. 

But  supposing  there  was  no  original  difference 
betwreen  the  objects  of  distinguishing  grace,  and 
those  who  finally  perish;  yet  did  not  the  Omnis- 
cient foresee  them  as  possessed  of  faith,  fruitful  in 
holy  obedience,  and  persevering  to  the  end? 
and  were  not  these  considered  by  a  righteous 
God,  as  the  cause  why  he  chose  them  rather  than 
others  who  were  viewed  as  destitute  of  such  re- 
commendations ?  By  no  means,  for  Grace  reigns 
in  the  choice  of  all  the  elect :  and  Grace,  as  a 
sovereign,  rejects  with  disdain,  every  such  proud 
pretence  to  a  claim  upon  her.  She  never  affords 
her  smiles  to  any  because  they  are  worthy.  She 
ennobles  none  because  they  are  better  than  others. 
So  to  do  would  be  quite  inconsistent  with  her  ami- 


36  OF    GRACE,    AS    IT    REIGNS 

able  character ;  would  be  utterly  subsersive  of  her 
grand  design.  Whenever  she  bestows  her  kind 
regards,  it  is  with  the  condescension  of  an  absolute 
sovereign.  Wherever  she  interposes  her  helping 
hand,  it  is  on  the  behalf  of  those  who  have  no  other 
assistance,  nor  any  other  plea.  But,  as  a  farther 
proof  of  my  negative,  I  would  offer  the  following 
arguments. 

Faith  in  Christ,  and  holy  obedience,  are  repre- 
sented by  the  unerring  Spirit,  as  the  fruits  and 
effects  of  election ;  they  cannot,  therefore,  be  con- 
sidered as  the  cause,  without  absurdity  in  reason, 
and  a  contradiction  to  divine  revelation.  For  it  is 
written:  As  many  as  were  ordained  to  eternal  life, 
believed — He  hath  chosen  us — that  we  might  be  holy. 
They  believed,  because  they  were  ordained  to  eter- 
nal life ;  not  ordained  to  eternal  life,  because  it  was 
foreseen  they  would  believe.  They  were  chosen, 
not  because  they  were,  or  ever  would  be  holy  ;  but 
that  they  might  be  so.  Acts,  xiii.  48.  Eph.  i.  4. 
Those,  and  those  only  partake  of  faith,  who  are 
called  by  divine  grace :  but  such  only  are  called  to 
faith  and  holiness,  who  were  predestinated  to  be 
conformed  to  the  image  of  Christ.  For,  whom  he 
did  predestinate,  them  he  also  called.  Rom.  viii.  30. 
Again:  The  chosen  of  God  are  the  sheep  of  Christ. 
None  but  those  who  are  so  denominated  believe 
on  him.  according  to  his  own  declaration;  Ye  be- 
lieve not,  because  ye  are  not  of  my  sheep.  John,  x. 
26.  By  which  we  are  taught,  that  believing  in 
Him  does  not  make  us  his  sheep,  or  give  us  a 
right  to  this  character;  but,  is  an  evidence  that 
we  were  so  considered,  in  the  sight  of  God,  and 
given   into   the   hands  of  the  great   Shepherd    to 


IN  OUR  ELECTION.  37 

be  saved  by  him.  Once  more:  God  hath  called 
us  with  an  holy  calling,  not  according  to,  not  in 
consideration  of  our  works,  whether  past  or  future; 
but  according  to  his  own  purpose  and  grace,  which 
he  purposed  in  Christ  Jesus  before  the  world  began. 
2  Tim.  i.  9.  If  then,  we  are  not  called  according 
to  our  works  or  worthiness,  but  according  to  the 
everlasting  purpose  and  free  distinguishing  grace  of 
Him,  who  worhetlt  all  things  after  the  counsel  of  his 
own  will;  much  less  is  it  to  be  supposed,  that  we 
were  chosen  according  to  them,  or  in  foresight  of 
them. 

To  illustrate  the  truth,  and  confirm  the  argu- 
ment, it  may  be  farther  observed,  that  faith  and 
holiness,  in  the  method  of  grace,  occupy  a  middle 
station.  They  are  neither  the  foundation,  nor  the 
topstone,  in  the  spiritual  building.  Though  inse- 
parably connected  with  election,  they  are  neither 
its  cause,  nor  its  consummation.  That  is  sovereign 
grace;  this  infinite  glory.  Faith  and  holiness  are, 
as  one  observes,  what  stalks  and  branches  are  to  a 
root,  by  which  the  vegetable  juices  ascend,  to  pro- 
duce and  ripen  the  principal  fruit.  By  grace  ye 
are  saved,  through  faith — Chosen  to  salvation, 
through  sanctificaiion  of  the  Spirit  and  belief  of 
the  truth.  Consequently  they  are  no  more  the 
cause  of  election,  than  the  means  necessary  to 
maintain  any  valuable  end,  are  the  cause  of  ap- 
pointing that  end  ;  than  which  nothing  can  be  sup- 
posed more  absurd.  Besides,  if  men  were  foreseen 
as  possessed  of  faith  and  holiness,  prior  to  their 
election,  and  independent  of  it,  it  is  hard  to  con- 
ceive what  occasion  there  was  for  their  being  elect- 
ed. There  could  be  no  necessity  for  it  to  secure 
4 


38  OF  GRACE,  AS  IT  REIGNS 

their  final  happiness.  For  the  Judge  of  all  the 
earth  must  do  right;  and  eternal  misery  was  never 
designed  to  be  the  portion  of  any  who  believe  and 
are  holy ;  for  peace  and  salvation  are  inseparably 
joined  to  such  a  state,  and  to  such  characters.  To 
have  ordained  those  to  happiness  and  glory  that 
were  foreseen  to  be  thus  qualified,  would,  there- 
fore, have  been  altogether  unnecessary. 

Farther:  Election  depends  on  the  mere  good 
pleasure  of  God,  without  any  motive  in  us  to  in- 
fluence the  divine  will.  No  other  cause  is  as- 
signed by  Paul,  when  stating  and  defending  the 
doctrine,  no  other  reason  is  given  by  his  divine 
Master.  The  former  asserts,  that  the  King  Im- 
mortal predestinated  us — according  to  the  good 
pleasure  of  his  will  That  it  is  not  of  him  that 
ivillcih,  nor  of  him  that  runneth,  but  of  God  that 
shoiceth  mercy.  Therefore  hath  he  mercy  on  whom 
he  will  And  the  latter  with  joy  declares,  I  thank 
thee,  0  Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise  and  pru- 
dent, and  hast  revealed  them  unto  babes.  Even  so, 
Father,  for  so  it  seemeth  good  in  thy  sight  That 
revelation  which  is  here  designed,  is  no  other  than 
the  execution  of  the  divine  purpose  in  election. 
And  the  only  reason  assigned  by  Him  who  is  the 
Wisdom  of  God,  and  perfectly  acquainted  writh  the 
counsels  of  heaven,  why  the  mysteries  of  the  gospel 
are  revealed  to  some,  while  others,  of  superior 
abilities,  and  greater  reputation  among  their  fellow 
creatures  are  left  in  absolute  ignorance,  and  suf- 
fered to  oppose  them  to  their  aggravated  ruin,  is 
the  sovereign  pleasure  of  Him  who  giveth  no  account 
of  any  of  his  matters. 


IN  OUR  ELECTION.  39 

Much  to  our  purpose  are  the  words  of  Paul, 
when  professedly  defending  the  doctrine  of  divine 
election.  The  children  being  not  yet  born,  and, 
consequently,  neither  having  done  any  good  or  evil, 
to  obtain  the  approbation,  or  to  provoke  the  resent- 
ment of  their  Creator;  that  the  purpose  of  God, 
according  to  election,  might  stand;  not  of  works, 
or  worthiness  in  the  objects  of  it,  but  of  the  grace 
of  him  that  caUeth  :  it  was  said  concerning  Jacob 
and  Esau,  as  an  instance  of  the  divine  procedure 
towards  mankind  in  general,  and  as  an  evidence  of 
the  truth  of  the  doctrine,  the  elder  shall  serve  the 
younger.  And  again;  There  is  a  remnant  accord- 
ing to  the  election  of  grace.  This  assertion  the  sa- 
•cred  disputant  proceeds  to  confirm  by  the  following 
nervous  argument — an  argument  taken  from  the 
nature  of  grace,  as  contradistinguished  to  all  works 
and  worthiness  of  every  kind.  And  if  by  grace, 
then  it  is  no  more  of  works;  otherwise  grace  is  no 
more  grace.  But  if  it  be  of  works,  then  it  is  no 
more  grace ;  otherwise  irork  is  no  more  work 
In  this  passage  the  truth  under  consideration  is 
asserted  in  the  plainest  manner,  and  confirmed  by 
the  strongest  reasoning.  So  that  if  any  submission 
of  judgment  and  conscience  be  due  to  the  positive 
dictates  of  the  infallible  Spirit;  if  any  regard 
ought  to  be  paid  to  a  demonstrative  argument 
urged  by  the  Lord's  ambassador;  here  they  are 
due,  and  here  they  ought  to  be  paid.  For  Paul 
teaches  and  proves,  that  our  election  to  eternal 
glory,  must  be  either  entirely  of  grace,  or  entirely 
of  works;  grace  and  works  being  directly  opposite. 
They  cannot,  therefore,  unite  in  producing  the 
same  effect,  or  in  promoting  the  same  end.     Who- 


40  OF  GRACE,  AS  IT  REIGN3 

ever,  then,  acknowledges  any  such  thing  as  an 
election  of  sinners  to  future  happiness,  must  ne- 
cessarily maintain,  either  that  the  sole  reason  why 
they  were  chosen  rather  than  others,  was  their  own 
superior  worthiness,  without  grace  being  concerned 
at  all  in  the  choice ;  and  so  their  election  as  an  act 
of  remunerative  justice;  or  that  they  were  equally 
unworthy  of  the  divine,  regards  as  any  of  those 
that  perish;  and  their  election  is  an  act  of  sove- 
reign grace.  One  of  these  he  must  hold,  in  oppo- 
sition to  the  other.  For  if  there  be  any  other 
alternative,  the  apostle's  argument  is  inconclusive. 
There  is  no  reconciling  expedient  that  can  be 
devised  by  the  wit  of  man.  We  may  attempt  a 
coalition  between  works  and  grace,  but  it  will  be 
found  impracticable;  while  in  so  doing,  our  pride 
and  folly  will  be  great,  and  our  disappointment 
certain.  For  such  an  attempt  would  not  only  bring 
the  greatest  confusion  into  all  our  ideas  about 
works  and  grace;  but,  as  far  as  possible,  destroy 
the  very  things  themselves.  Such  persons  as  main- 
tain the  contrary  hypothesis,  may,  to  save  appear- 
ances, say  that  election  is  of  grace ;  but  if  it  be  on 
a  foresight  of  faith  and  obedience,  there  is  in  reality 
nothing  of  grace  in  it :  for  grace  is  free  favour. — 
On  this  supposition,  election  is  no  other  than  an 
appointment  of  a  reward  to  its  object;  on  a  fore- 
sight of  the  requisite  conditions  being  prescribed, 
and  performed  by  them.  But  as  such  it  is  an  act 
of  remunerative  justice  ;  or,  at  least,  of  fidelity  and 
truth  ;  and  cannot,  without  open  violence  to  the 
common  signification  of  the  terms,  be  denominated 
an  act  of  mere  favour,  or  of  pure  benevolence. 
That  it  is  the  design  of  St.  Paul,  when  handling 


RT  0TTR  ELECTION.  41' 

the  subject  in  his  epistle  to  the  Romans,  to  exclude 
all  consideration  of  human  worthiness,  and  to  re- 
solve the  election  of  those  who  are  saved  entirely 
into  the  grace  of  God,  as  infinitely  free  and  divine- 
ly sovereign,  appears  from  those  objections  to  which 
he  replies.  For  the  objections  made,  and  the 
answers  returned,  are  of  such  a  nature  as  would 
appear  quite  impertinent,  and  without  the  least 
shadow  of  reason  to  support  them  ;  on  supposition 
that  God,  when  he  chose  his  people,  had  any  re- 
gard to  their  superior  worthiness  in  comparison  with 
those  who  perish.  The  objections  suppose,  that  the 
divine  conduct  in  this  afiair  is  inequitable.  But 
such  a  supposition  could  never  have  been  laid 
against  it,  by  any  man  of  sense  or  of  the  least  re- 
flection;  if  the  Almighty,  in  the  decree  of  election, 
had  proceeded  to  distinguish  between  one  man  and 
another,  according  to  their  personal  qualities  and 
moral  worth. 

The  infallible  writer,  having  treated  about  God's 
distinguishing  love  to  Jacob,  and  his  rejection  of 
Esau,  starts  an  objection  against  the  tenor  of  his 
arguing  and  the  truth  lie  maintained  ;  an  objection 
that  he  knew  was  both  plausible  and  common. — 
What  shall  we  say  then  ;  what  will  be  inferred  as 
the  necessary  consequence  of  our  foregoing  as- 
sertion :  Will  any  one  dare  to  conclude,  that  there 
is  unrighteousness  with  God,  because  he  dispenses 
or  withholds  his  favours,  according  to  his  own  so- 
vereign pleasure  1  Far  be  it  I  Such  a  consequence 
will  be  held  in  the  utmost  abhorrence  by  all  who 
revere  their  Maker.  The  apostle  having  rejected 
the  shocking  inference,  in  the  strongest  manner* 
proceeds  to  confirm  his  assertions,  and  to  prove  his 
4* 


42  OP    GRACE,    AS    IT    REIGNS 

doctrine.  This  he  does  by  appealing  to  the  an- 
cient scriptures.  For  He,  whose  name  is  Jehovah, 
saith  to  Moses,  I  ivitl  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  compassion  on  whom  I 
will  have  compassion.  From  which  memorable  and 
ancient  oracle,  he  infers  the  following  conclusion: 
So,  then,  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  but  of  God  that  showcth  mercy. — 
Hence  it  appears  with  striking  evidence,  that  it 
was  Paul's  design  to  prove,  not  only  that  some  of 
the  fallen  race  were  chosen,  in  contradistinction  to 
others;  but  also,  that  those  objects  of  the  divine 
choice  were  appointed  to  glory ;  not  in  considera- 
tion of  any  thing  which  caused  them  to  differ  from 
others ;  but  purely,  solely,  and  entirely,  because 
it  was  the  good  pleasure  of  God  to  make  them  par- 
takers of  that  mercy  on  which  they  had  not  the 
least  claim,  any  more  than  those  who  perish.  For, 
on  a  supposition  of  the  contrary,  it  does  not  appear 
that  his  quotation  from  the  writings  of  Moses,  and 
the  conclusion  he  forms  upon  it,  were  at  all  to  his 
purpose  :  but  rather  adapted  to  mislead  his  reader, 
and  to  bias  his  judgment  in  favour  of  error. 

The  zealous  and  indefatigable  teacher  of  hea- 
venly truth,  in  prosecuting  his  subject,  meets  with 
another  objection,  which  he  is  equally  careful  to 
obviate.  For,  afler  having  asserted  that  Jehovah 
has  mercy  on  whom  he  will,  and  whom  he  will  he 
hardeneth,  it  is  added,  Thou  will  say  then  unto  me 
Why  doth  he  yet  find  fault  writh  any  of  his  crea- 
tures, or  blame  their  conduct?  for  who  hath  re- 
sisted his  will,  or  rendered  his  purposes  void  ?  This 
objection  exhibits  a  faithful  mirror,  in  which 
every  opposer  of  divine  sovereignty  may  see  his 


IN    OUR    ELECTION.  43 

face  and  road  his  character.  The  most  horrid  and 
shocking  consequences  that  are  now  charged  on 
the  doctrine  of  eternal,  unconditional,  and  per- 
sonal election,  are  here  included  and  reduced  to  a 
small  compass.  This  objection,  in  modern  style. 
reads  thus;  "According  to  the  Calvinistic  doc- 
trine of  election,  men  are  mere  machines.  They 
are  impelled  to  this  or  that  by  a  fatal  necessity. 
They  are  no  longer  the  proper  objects  of  praise  or 
blame,  of  reward  or  punishment.  Adieu,  therefore, 
to  every  virtuous  action,  and  all  praiseworthy 
deeds.  Whether  we  be  righteous  or  wicked  here  ; 
whether  we  be  saved  or  damned  hereafter;  an 
arbitrary  will,  and  a  sovereign,  omnipotent  decree, 
are  the  cause  of  all."  Such  persons,  however,  as 
are  inclined  to  repeat  the  stale  objection,  may  do 
well  to  consider  in  what  manner  the  apostle  refutes 
it:  and  how  he  treats  the  proud  opposer  of  the 
sovereign  prerogative  of  the  great  Supreme.  The 
objection  is  levelled  against  the  sovereignity  of 
God,  in  making  such  an  immense  distinction  be- 
tween persons  equally  unworthy  of  divine  cle- 
mency. But,  though  bold  and  blasphemous  to  the 
last  degree,  the  unerring  teacher  does  not  refute, 
or  attempt  to  remove  it,  by  informing  the  objector, 
that  it  was  not  his  design  by  the  immediately  fore- 
going assertion,  to  affirm,  that  the  sole  cause  of 
that  infinite  difference  which  shall  subsist  to  eter- 
nity between  the  state  of  one  man  and  of  another, 
equally  guilty  and  alike  miserable,  considered  in 
themselves,  was  the  sovereign  pleasure  of  God. 
No:  he  is  far  from  giving  any  such  hint;  but  im- 
mediately recurs  to  the  supreme  dominion  of  Him 
who   formed   the  universe,  as  a   consideration   of 


44  OF   GRACE,    AS    IT    REIGNS 

sufficient  importance,  and  sufficiently  clear,  to 
establish  the  point.  So  far  from  softening  his 
former  assertions,  however  harsh  they  might  seem, 
that  he  at  once  confirms  the  truth  he  asserted,  and 
illustrates  the  propriety  of  his  language. — In  doing 
which  he  suggests,  that  the  objection,  horrid  as  it  is, 
cannot  have  the  least  force,  or  pertinency  of  appli- 
cation, except  it  were  proved  that  the  Majesty  of 
heaven  had  not  an  absolute  right  to  dispense  his 
favours  just  as  he  pleases.  But  this  the  resolute 
assertor  of  Jehovah's  honour  was  not  willing  to 
grant.  This  he  could  by  no  means  allow,  without 
denying  the  God  that  is  above.  He,  therefore,  boldly 
repels  the  confidence  of  the  proud  objector,  by  a 
strong  exclamation  and  a  mortifying  query.  Nay, 
but  0  man!  who  art  thou  that  repliest  against  God  ? 
Shall  a  worm  of  the  earth,  an  insect,  an  atom, 
arraign  his  conduct  who  is  Lord  of  the  universe, 
and  pronounce  it  unrighteous?  Shall  impotence 
and  dust  fly  in  the  face  of  Omnipotence?  Shall 
corruption  and  guilt  prescribe  rules  of  equity,  by 
which  the  Most  Holy  shall  regulate  his  behaviour 
toward  the  rebellious  subjects  of  his  boundless 
empire?  Far  be  it!  Wo  to  him  that  striveth  with 
his  Make?- !  Let  the  potsherd  strive  with  the  pot- 
sherds of  the  earth  ;  but  let  not  the  dispicable  frag- 
ment presume  to  make  war  upon  Heaven;  lest  di- 
vine wrath,  like  a  devouring  fire,  break  out  and 
consume  it. 

The  zealous  and  cautious  disputant,  having  se- 
verely rebuked  the  opposer's  folly  and  arrogance, 
proceeds  to  confirm  his  assertion,  and  to  illustrate 
the  momentous  truth  by  a  similar  instance,  and  by 
appealing  to  the  common  sense  of  mankind.     Shall 


IN  OUR  ELECTION.  45 

the  thing  formed  say  to  him  that  formed  it,  Why  hast 
thou  made  me  thus?  For  example ;  Hath  not  the  potter 
power  over  his  clay,  of  the  same  lump  to  make  one 
vessel  to  honour,  and  another  to  dishonour?  none 
can  deny  it.  Is  this  power  allowed  by  the  common 
consent  of  mankind,  to  belong  to  the  meanest 
artificer;  and  shall  it  be  denied  to  him  who  is  the 
Former  of  all  things?  Such  a  denial  would  be  a 
monstrous  compound  of  absurdity  and  blasphemy. 
The  apostle  now  proceeds  to  apply  his  illustration. 
What  if  God  trilling  to  show  his  wrath  and  to  make 
his  power  known,  having  endured  until  much  lonrr- 
suffering  the  vessels  of  wrath  i  destruction, 

by  their  own  rebellion  against  him,  should,  in  the 
end,  pour  out  his  vengeance  upon  them  :  who  shall 
dare  to  pronounce  his  conduct  unrighteous?  And 
make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy  whom  he  had  afore  prepared  unto  glory,'1 'de- 
termined to  manifest  infinite  love  in  their  complete 
deliverance  from  deserved  destruction,  who  has  a 
right  to  complain?  Shall  the  eye  of  any  be  evil 
because  their  offended  Maker  is  #ood  ?  Has  he  not 
an  eternal  right  to  do  what  he  will  with  his  own  ?  Or, 
is  he  a  debtor  to  any  of  his  creatures?  if  so,  they 
shall  be  fully  recompensed.  Shall  every  petty 
sovereign  in  the  kingdoms  of  this  world,  be  al- 
lowed to  choose  his  own  favourites,  and  in  certain 
cases  to  manifest  his  clemency  to  some  delinquents, 
while  he  leaves  others  to  suffer  the  desert  of  their 
crimes,  without  being  subject  to  the  control  of 
his  meanest  subjects  in  the  performance  of  those 
sovereign  acts?  and  shall  he  who  rules  over  all,  be 
denied  the  exercise  of  his  supreme,  royal  preroga- 
tive?    Absurd   in  supposition!    impossible  in  fact? 


46  Or  GRACE,  AS  IT  REIGNS 

— but  though  God  bestows  his  favour  on  whom  he 
pleases,  yet  as  he  is  an  infinitely  wise  agent,  he 
must  always  have  the  highest  reason  for  what  he 
does.     Divine  sovereignty,  therefore,  must  not  be 
considered   as  a    blind  partiality,  or   a  dictate  of 
mere  will  without  wisdom  ;   but  as  the  exercise  of 
an  all-comprehensive  understanding,  and  of  a  will 
that    is  inflexibly  right,  ordering  all  the  affairs  of 
Jehovah's  vast  empire  for  the  manifestation  of  his 
own  attributes.     To  conceive  of  a  sovereign  decree, 
as  detached  from  wisdom  and  rectitude,  is  to  picture 
to  ourselves  the  conduct  of  a  Turkish  despot,  not 
the  appointment  of  him  that  governs  the  world. 

The  love  of  God  to  his  offending  creatures  must 
be  considered,  in  the  whole  of  its  excercise,  as 
under  the  direction  of  his  divine  understanding  ; 
and  as  his  boundless  intelligence  comprehends  all 
possibilities,  his  love  must  be  consummately  wise 
in  all  its  operations.  The  supreme  perfection  of 
Jehovah's  nature  forbids  our  supposing,  that  he  can 
decree  without  wisdom,  any  more  than  govern  with* 
out  rectitude,  or  punish  without  justice.  Hence  the 
apostle,  when  discoursing  on  that  profound  subject, 
eternal  predestination,  concludes  thus :  0  the  depths! 
of  what?  an  arbitrary  will,  or  an  absolute  sovereign- 
ty, detached  from  wisdom?  Far  from  it.  But,  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God ! 
To  resolve  those  eternal  decrees  which  constitute 
the  great  plan  of  Providence,  into  the  divine  will 
detached  from  divine  wisdom,  is  neither  the  doc- 
trine of  scripture,  nor  agreeable  to  sound  reason — 
is  to  represent  the  supreme  Lord  under  the  notion 
of  an  Eastern  tyrant  rather  than  to  give  an  idea  of 
God,  only  wise. 


IN  OUR  ELECTION.  47 

If  then,  we  consider  the  Almighty  as  choosing 
any  of  the  fallen  race  to  life  and  happiness,  we 
behold  him  exercising  the  mercy  of  a  compas- 
sionate Father,  to  his  miserable  offspring.  But  if 
we  consider  him  as  choosing  this  person  rather 
than  that,  when  both  were  equally  wretched;  we 
view  Kirn  as  vested  with  the  character  of  a  sovereign 
Lord,  and  as  the  sole  proprietor  of  his  own  favours. 
If  therefore,  the  question  be  asked,  why  any  were 
chosen  to  salvation,  when  all  deserved  to  perish?  The 
answer  is,  Because  our  Maker  is  merciful.  But  if  it 
be  farther  asked,  Why  Paul,  for  instance,  was  cho- 
sen rather  than  Judas?  The  answer  is,  Because  he  is 
Lord  of  all,  and  has  an  indisputable  right  to  do  what 
he  will  with  his  own.  But  if  this  answer  will  not 
satisfy  the  curious  inquirer,  he  is  directed  by  the 
Spirit  of  inspiration  to  ask  the  potter,  what  was 
the  reason  of  his  very  different  procedure  with  the 
same  lump  of  clay,  and  why  he  formed  the  vessels 
into  which  it  was  wrought,  for  such  different  and 
opposite  uses?  The  artificer  will  readily  answer, 
as  directed  by  common  sense;  'Not  any  thing  in 
the  clay  itself,  but  my  own  deliberate  and  free 
choice.  For  it  was  of  the  same  kind,  and  pos- 
sessed the  same  qualities,  throughout  the  whole 
mass :  nor  could  one  part  dictate  how  it  would  be 
formed,  nor  for  what  uses,  any  more  than  another.' 
Thus  the  most  ignorant  potter,  without  hesitation, 
would  assert  a  kind  of  sovereignty  over  his  clay. 
And  are  not  mankind  in  the  hand  of  God,  as  clay 
in  the  hands  of  the  potter?  Or,  shall  Jehovah's 
sovereignity  over  his  offending  creatures,  be  in- 
ferior to  that  of  a  puny  mortal  over  passive  matter? 
Reason    and    revelation   forbid   the    thought.      In 


48 


OF  GRACE,  AS  IT  REIGNS 


election,  therefore,  we  have  a  striking  display  of 
divine  grace  in  its  utmost  freeness,  and  of  God's 
dominion  in  its  highest  sovereignty.  Of  the  for- 
mer, towards  the  vessels  of  mercy,  of  the  latter, 
towards  all  mankind.  That,  we  behold  with  ad- 
miration and  joy ;  this,  we  revere  in  silence :  well 
remembering  who  it  is  that  says,  Be  still,  and 
know  that  I  am  God 

Having  shown,  in  the  proceeding  paragraphs,  that 
election  is  an  act  of  sovereign  grace ;  I  now  pro- 
ceed to  consider  the  great  end  which  the  supreme 
Lord  intended  by  it.  The  ultimate  end  is  his  own 
eternal  glory ;  and  subordinate  to  it,  the  complete 
happiness  of  all  his  poeple.  The  glory  of  the 
supreme  Being  is,  as  before  observed,  the  final 
cause  of  all  the  eternal  counsels,  and  of  all  divine 
operations  especially  of  those  which  respect  the 
salvation  of  sinners.  They  were  all  designed  for 
the  praise  of  his  glorious  grace 

Too  ready  we  arc  to  imagine,  that  the  purpose 
and  pleasure  of  God  terminate  in  the  happiness  of 
those  that  are  chosen,  and  in  the  misery  of  those 
rejected,  as  though  the  eternal  felicity,  and  the 
everlasting  torment  of  sinful  creatures,  were  the 
final  cause  of  the  divine  decree.  But  this  is  a 
great  mistake,  and  represents  the  doctrine  of  pre- 
destination in  a  very  false,  as  well  as  unfavourable 
light.  For  as  it  would  be  pregnant  with  blasphemy 
to  suppose,  that  he  who  is  supremely  blessed  and 
supremely  good,  should  take  delight  in  the  infinite 
misery  of  a  rational  being,  without  reference  to 
a  farther  and  nobler  end;*  so  we  cannot  conceive, 

*  It  is  indeed  said,  J  will  laugh,  at  your  calamity,  I  will  mock 
when  your  fear  cometh.    But  then,  as  the  learned  Vitringa  observes; 


IN    OUR    ELECTION. 


49 


on  any  principles  of  reason,  or  of  scripture,  that 
he  should  propose  any  thing  short  of  his  own  glory 
in  the  wonderful  economy  of  human  salvation. 
For  as  it  would  be  highly  injurious  to  the  divine 
character  to  suppose,  that  the  misery  of  apostate 
creatures  is  the  ultimate  end  at  which  the  eternal 
Sovereign  aims,  in  the  damnation  of  those  who 
perish;  or  that  any  thing  short  of  his  own  glory, 
in  the  displays  of  his  spotless  purity  and  inflexible 
justice,  was  the  end  which  he  had  in  view  :  so  it 
would  be  greatly  unworthy  of  his  infinite  wisdom 
and  boundless  perfection  for  us  to  imagine,  that 
the  glory  of  his  own  grace,  and  the  everlasting 
honour  of  all  his  adorable  excellencies,  were  not 
his  supreme  design  in  the  free  election  and  com- 
plete felicity  of  all  his  people.  Does  he  execute 
vengeance  on  any  of  the  works  of  his  hands?  it  is 
to  demonstrate  the  infinite  opposition  of  all  his 
perfections  to  moral  evil,  and  for  the  honour  of  his 
eternal  justice,  as  a  righteous  Governor.  Does  he 
spare  any  of  the  rebellious  subjects  of  his  vast  do- 
minions, and  save  them  from  the  death  they  de- 
served? it  is  to  display  his  mercy,  in  connection 
with  truth  and  righteousness,  and  for  the  glory  of 
all  his  unchangeable  attributes.  We  may  therefore 
conclude  with  Paul,  that  the  great  end  of  election, 
and  of  all  its  consequent  blessings,  is  no  other  than 

'Quod  de  Deo  ai^pcortorfo&w*  dictum  prudenter  intelligi  debet! 
non  vere  ac  si  exitium  hominius  miseri,  et  stultitia  sua  voluntaria 
percuntis,  Deo  dclectationem  adferat ;  sed  quod  mala,  quae  gravissimi 
peccatores  juste  perscrunt,  maxime  couveniant  rationibus  Divin© 
justitix,  in  cujus  exercitio  Deus  acquicscit,  ct  sibi  placet.1  Com- 
nent.  ad  Canticum  Mosis,  p.  133. 
5 


50  OP   GRACE,    A3    IT    RE1GN3 

to    make   known  the  riches  of  God's  glory  on    the 
vessels  of  mercy. 

As  the  eternal  glory  of  God,  in  the  consummate 
happiness  of  all  his  chosen,  is  the  exalted  end  of 
the  decree  of  election;  so  the  means  appointed  to 
accomplish  the  wonderful  design,  are  equally  wor- 
thy of  infinite  wisdom.  They  are  such  as  proclaim 
the  just  God  and  the  Saviour;  such  as  demand  the 
testimony  of  conscience,  that  the  Lord  is  holy  in  all 
his  ways  and  righteous  in  all  his  works.  The  prin- 
cipal of  these  means  undoubtedly  are,  the  incarna- 
tion of  the  eternal  Son,  and  his  divine  mediation; 
the  sanctification  of  the  Spirit,  and  the  belief  of  the 
truth.  For  thus  we  read  :  God  hath  appointed  us 
to  obtain  salvation  by  our  Lord  Jesus  Christ  He 
hath  chosen  you  to  salvation,  through  sanctification 
of  the  Spirit  and  belief  of  the  truth.  Redemption 
by  the  blood  of  Jesus,  and  sanctification  by  the 
Spirit  of  God,  are  equally  necessary  to  accomplish 
the  great  design.  For  as  there  is  no  remission 
without  shedding  of  blood,  so  without  holiness  no 
man  shall  see  the  Lord.  As  none  shall  be  con- 
demned to  final  perdition,  but  those  who  did  such 
things  as  were  worthy  of  death;  so  none  shall  en- 
joy the  inheritance  of  glory,  but  those  whom  im- 
partial justice  shall  entirely  acquit,  and  immaculate 
holiness  completely  approve.  And  as  none  of  the 
damned  shall  ever  be  able  to  assign  any  other  cause 
of  their  infinite  punishment,  but  that  sin  which  they 
freely  committed;  so  all  the  elect  shall  ascribe 
their  salvation  to  the  grace  of  God  and  the  work  of 
Immanueb  We  may  therefore  conclude,  that  though 
Christ  and  his  mediation  were  not  the  cause  of  elec- 
tion, yet  his  obedience  and  death  were  the  grand 


IN  OUR  ELECTION.  51 

means  appointed  for  the  execution  of  that  gracious 
purpose.  And  though  the  Almighty  chose  no  man 
to  glory,  because  of  his  future  faith  and  obedience, 
yet  provision  was  made  in  the  sovereign  decree,  for 
the  sanctification  of  all  its  objects,  prior  to  their 
enjoyment  of  blessedness. 

The  purpose  of  God  in  election  is  immutable,  and 
infallibly  connected  with  the  eternal  felicity  of  all  its 
objects.  That  this  decree  is  unchangeable,  appears 
from  the  immutability  of  the  divine  purposes  in 
general.  For  there  is  the  same  reason  that  the  ap- 
pointment of  God,  in  the  choice  of  his  people, 
should  unchangeably  stand,  as  there  is  for  any  other 
of  his  eternal  designs:  and  that  immutability  is 
stamped  upon  the  divine  decrees  in  general,  the 
scriptures  abundantly  show.  Thus  it  is  written; 
The  Lord  of  hosts  hath  purposed,  and  who  shall  dis- 
annul it? — My  counsel  shall  stand,  and  I  will  do  all 
my  pleasure — He  is  in  one  mind,  and  who  can  turn 
him?  and  what  his  soul  desireth,  even  that  he  doth— 
To  show  unto  the  heirs  of  promise  the  immutability  of 
his  counsel — Who  hath  resisted  his  ivill? — That  the 
purpose  of  God  according  to  election  might  stand — 
With  whom  is  no  variableness,  neither  shadow  of 
turning.  Isaiah  xiv.  27.  and  xlvi.  10.  Job  xxiii.  13, 
Heb.  vi.  17,  Rom.  ix.  11,  19.  James  i.  17. 

Nor  can  we  suppose  that  God  should  reverse  his 
decrees,  or  alter  his  purposes,  without  impeaching 
either  his  omniscience,  as  though  he  did  not  foresee 
the  events  that  would  happen  ;  or  his  power,  as  if 
he  were  not  able  to  excute  his  own  designs:  nei- 
ther of  which  can  possibly  attend  that  infinite  Being 
whose  will  is  fate,  and  whose  word  is  the  basis  of 
the  universe. — If  God  were  to  change  his  mind,  it 


62  OP    GRACE,    AS    IT    REIGNS 

must  be  either  for  the  better  or  for  the  worse.  If  for 
the  better,  he  was  not  perfectly  wise  in  his  former 
purpose:  If  for  the  worse,  he  is  not  wise  in  his  pre- 
sent resolve.  For  there  can  be  no  alteration  with- 
out a  tacit  reflection,  either  on  the  past,  or  on  the 
present  determination.  If  a  man  change  his  resolu- 
tion, he  is  apprehensive  of  some  defect  in  his  former 
purpose,  which  moves  him  to  such  a  change  ;  and 
this  must  arise  either  from  a  want  of  capacity  to 
foresee,  or  from  not  duly  considering  the  object  of 
his  counsel.  But  neither  of  these  can  be  supposed 
of  Him  who  is  supremely  wise,  without  denying  his 
Deity.  A  change  of  purpose  may  indeed,  be  an 
act  of  wisdom  in  the  rational  creature;  but  it  sup- 
poses folly  in  his  former  conduct,  which  is  incon- 
sistent with  consummate  perfection.  The  only 
wise  God  has  no  occasion  for  second  thoughts.  As 
he  is  wise  to  perfection,  he  sees  no  cause  of  revers- 
ing his  purposes  ;  as  he  is  boundless  in  power,  he 
is  subject  to  no  control  in  executing  his  will,  or  in 
making  his  people  partakers  of  those  blessings  he 
designed  for  them.  To  suppose,  therefore,  that 
any  who  were  chosen  to  eternal  glory  should  finally 
fail  of  enjoying  it,  is  an  imagination  absurdly 
impious  ;  as  it  suggests  a  charge  of  palpable  imper- 
fection against  Jehovah,  and  would  make  him 
altogether  svch  a  one  as  ourselves. 

That  election  is  infallibly  connected  with  eternal 
happiness,  appears  from  the  following  remarkable 
passage.  Whom  he  did  'predestinate,  them  he  also 
called;  whom  he  called ,  them  he  also  justified; 
and  whom  he  justified,  them  he  also  glorified.  What 
shall  ice  then  say  to  these  things  ?  If  God  be  for  us, 
who  can  be  against  us?    If  the  purpose  of  God  in 


IIC    OUR    ELECTION.  53 

election  be  not  immutable,  or  if  the  objects  of  it 
might  possibly  fail  of  the  glorious  end,  there  would 
be  no  certain  connection  between  the  several  bless- 
ings that  are  here  mentioned.  On  such  a  supposi- 
tion, to  argue,  as  the  apostle  does,  from  the  past 
election  of  any  persons,  to  their  future  glorification, 
would  be  exceedingly  weak,  and  the  inference  a 
gross  in  consequence.  Nor  would  there  have  been 
any  propriety  in  his  joyful  exclamation  What  shall 
we  then  say  to  these  things?  nor  any  solid  founda- 
tion for  his  bold  conclusion  ;  If  God  be  for  ust  who 
can  be  against  us  ?  For,  admitting  that  God  may 
possibly  change  his  purpose ;  or,  that  his  decree 
may  prove  weak  and  ineffectual,  so  that  in  any  in- 
stance the  event  designed  by  it  may  not  be  pro- 
duced ;  there  was  but  little  reason  for  Paul  thus  to 
exclaim  with  admiration  and  joy,  or  with  confidence 
thus  to  conclude  upon  his  everlasting  happiness, 
from  the  consideration  of  God's  electing  love.  To 
impute  such  unmeaning  and  inconclusive  argu- 
mentation to  him,  would  be  a  high  reflection  upon 
him,  as  Gamaliel's  pupil ;  would  be  absolutely  in- 
consistent with  his  more  exalted  character,  as  an 
amanuensis  to  the  Spirit  of  wisdom.  We  may 
therefore  safely  conclude,  that  election  to  future 
happiness,  and  the  certain  enjoyment  of  it,  cannot 
he  separated.  For  whom  he  did  predestinate — them 
he  also  glorified. 

Having  considered  this  important  truth  under  the 
several  foregoing  views,  I  shall  now  proceed  to 
show  that  it  is  a  doctrine  according  to  godliness-, 
and  that  it  is  nobly  adapted  to  promote  the  holiness 
and  comfort  of  true  christians.  As  an  article  of 
lhat  faith  which  was  once  delivered  to  the  saints,  as 
5* 


54  OP   GRACE,    AS    IT    REIGNS 

an  infallible  truth  of  the  gospel,  its  tendency  must 
b2  salutary,  its  influence  must  be  sanctifying,  on 
all  who  cordially  embrace  it.  Such  will  ever  find 
that  it  wears  the  most  friendly  aspect  on  their  pro- 
gress in  real  holiness,  and  on  their  enjoyment  of 
substantial  peace.  Could  it  be  proved,  ihat  it  has 
no  influence  on  these,  we  might  venture,  without 
hesitation  to  renounce  it  as  an  error,  and  to  abhor 
it  as  an  enemy.  For  that  is  no  part  of  evangelical 
truth,  which  in  its  genuine  tendency  is  not  adapted 
to  promote  the  happiness  of  real  christians,  and  to 
advance  the  interests  of  true  holiness.  This,  how- 
ever, is  not  the  case  with  the  doctrine  under  consi- 
deration. For  a  frequent  and  devout  meditation 
upon  it,  by  those  who  are  taught  from  above,  and 
who  view  it  in  its  proper  connections,  is  evidently 
calculated  to  humble  their  souls  in  the  dust  before 
the  eternal  Sovereign,  to  inflame  their  hearts  with 
love  to  his  adorable  name,  and  to  excite  their  grati- 
tude for  benefits  received  and  blessings  expected, 
Consequently  their  holiness  and  comfort  must  be 
advanced  by  it;  for  humility,  love,  and  gratitude, 
are  the  vitals  of  real  religion.  As  these  abound  in 
the  heart,  our  spiritual  joys  are  increased,  and  our 
Maker  is  glorified.  As  these  abate,  we  lose  the 
savour  of  divine  things,  and  the  interests  of  religion 
decline.  When  these  have  no  existence,  the  most 
extensive  round  of  duties,  the  most  costly  and 
shining  performances,  are  of  no  esteem  in  the  sight 
of  God. 

This  doctrine  is  adapted  to  promote  genuine  hu- 
mility; for  it  shows  that  all  mankind,  in  their 
natural  state,  are  equally  obnoxious  to  wrath,  and 
exposed  to  ruin;  and  exclusive  of  that  grace  which 


IN  OUR  ELECTION.  55 

appears  and  reigns  in  election,  that  their  condition 
is  absolutely  desperate.  It  allows  not  the  least 
liberty  for  any  of  the  sons  of  men  to  claim  superior 
worth,  or  to  glory  over  their  fellows.  When  self- 
admiring  thoughts  arise  in  the  christian's  breast, 
it  stops  them  short  with  the  needful  and  sharp  re- 
buke; Who  makcth  thee  to  differ?  and  what  hast 
thou  that  thou  didst  not  receive  ?  Now  if  thou  didst 
receive  it,  why  dost  thou  glory  as  if  thou  hadst  not 
received  it  ?  Those  therefore,  who  are  the  favoured 
objects  of  distinguishing  love,  and  who  look  for 
salvation  by  it,  discovering  that  their  persons  aro 
alike  sinful,  and  their  state  equally  wretched,  con- 
sidered in  themselves,  as  the  persons  or  state  of 
those  that  finally  perish,  cannot,  according  to  the 
genius  of  this  doctrine,  but  lie  low  in  humility  be- 
fore God.  Being  fully  convinced  that  the  eternal 
choice  of  their  persons  was  not  on  account  of  the 
least  possible  difference  between  themselves  and 
others;  and  that  the  whole  reason  of  their  hope 
centers  in  that  grace  which  might  have  been  mani- 
fested to  others,  had  the  great  Sovereign  so  deter- 
mined; they  arc  at  all  times  free  to  acknowledge,  that 
the  chief  of  sinners,  and  the  most  worthless  of  ob- 
jects are  their  proper  characters.  The  influence  of 
this  humbling  truth  they  feel  in  their  consciences, 
and  their  ardent  desire  is  to  express  it  in  their 
lives. 

Let  us  attend  the  believer  in  his  secret  retire- 
ments, let  us  behold  him  on  his  bended  knee,  and 
hear  him  pouring  out  his  soul  to  God.  In  his  in- 
tercourse with  Heaven,  at  the  throne  of  grace,  his 
language  will  be  to  the  following  import:  "  Thou 
Great  Supreme,  who  art  glorious  in  holiness,  and 


S6  OF  GRACE,  AS  IT  REIGN3 

ihe  infinite  Sovereign  of  all  worlds ;  who  humblest 
thyself  to  behold  the  things  that  are  in  the  highest 
heavens;  whose  condescension  is  unspeakably  great, 
in  deigning  to  regard  the  persons  or  services  of  the 
most  holy  and  exalted  creatures;  didst  thou  con- 
sider me  in  my  low  estate,  as  a  fallen  creature  and 
a  miserable  sinner?  Did  thy  everlasting  love  fix 
on  me  as  its  object,  when  I  might  with  the  greatest 
equity,  have  been  marked  out  as  a  victim  for  eternal 
justice !  Is  not  my  person  polluted,  and  my  state 
by  nature  damnable?  was  not  my  original  depravity 
as  great,  and  are  not  my  actual  transgressions  as 
numerous,  as  any  which  can  be  found  among  the 
apostate  sons  of  Adam  ?  And  hast  thou  determined 
to  make  me  an  everlasting  monument  of  sparing 
mercy,  while  millions  are  left  to  'suffer  the  awful 
desert  of  their  crimes?  Nothing  in  me  couldst 
thou  behold,  but  a  shocking  compound  of  impurity 
and  folly,  of  guilt  and  wretchedness.  Nothing  in 
my  conduct  couldst  thou  foresee,  but  what  was 
adapted  to  provoke  thy  abhorrence,  rather  than  to 
obtain  thy  regard.  O  thou  majestic  Being !  why 
such  mercy  to  a  hardened  rebel?  why  such  love 
to  an  inveterate  enemy  ?  Obliged  I  am,  in  the  court 
of  conscience,  to  plead  guilty  to  the  complicated 
charge  which  thy  own  righteous  iaw  exhibits 
against  me.  Motive,  or  cause  of  thy  tender  re- 
gards, I  can  find  none  in  myself.  Thy  own  sove- 
reign will,  thy  own  free  pleasure,  these  are  the 
only  causes  why  mercy  is  manifested  to  me,  of  sin- 
ners the  vilest.  For  should  a  wretch  who  is  now  in 
hell  advance  a  claim  on  thy  favour,  grounded  on 
his  own  worthiness,  I  must  acknowledge  it  as  well 
founded  as  any  to  which  I  can  pretend.   Pride  !  thou 


IN  OUR  ELECTION.  57 

most  detestable  of  all  tempers,  for  ever  depart  from 
my  breast!  Humility!  thou  fairest  flower  of  hea- 
venly origin,  thou  brightest  ornament  of  the  Chris- 
tian character,  be  thou  my  constant  companion,  bo 
thou  the  livery  in  which  I  shall  always  appear! 
Shall  a  miscreant  who  might  have  been  justly 
doomed  to  damnation,  shall  a  worthless  worm,  that 
is  beholden  to  grace  for  his  all,  entertain  aspiring 
thoughts,  or  assert  his  own  importance?  As  well 
might  Lucifer  himself  challenge  a  seat  in  paradise. 
O  my  God,  let  me  but  view  thy  electing  love  in  all 
its  frecness,  and  thy  distinguishing  favour  in  all  its 
sovereignty,  and  I  shall  be  truly  humble.  Then 
shall  my  soul  lie  low  in  the  dust,  and  reigning 
grace  shall  have  the  glory  of  all  my  salvation. 
Whatever  blessings  I  now  possess,  whatever  en 
ments  I  hereafter  expect,  I  freely  acknowledge  the 
unrivalled  honour  belongs  to  thee." 

Nor  is  the  doctrine  maintained  less  adapted  to 
inflame  the  heart  with  sacred  love.  Love  is  of  God: 
lie,  therefore,  who  dwells  in  love  dwells  in  God,  and 
God  in  him.  "  Didst  Thou,  who  needest  not  the 
services  of  angels;  who  art  infinitly  perfect  and 
infinitely  happy  in  thy  own  eternal  Self,"  will  the 
elect  and  regenerate  soul  say — "didst  thou  enter- 
tain thoughts  of  love  toward  me,  before  the  founda- 
tions of  the  world  were  laid?  Did  thy  purposes  of 
communicating  bliss  terminate  on  a  worm  so  mean, 
on  a  wretch  so  vile  ?  How  precious  are  thy  thoughts 
unto  me,  O  God!  how  great  is  the  sum  of  them! — 
Didst  Thou  record  my  worthless  name  in  the  book 
of  life,  and  constitute  me  a  member  of  that  mystical 
body  of  which  Christ  is  the  head  ?  Were  my  person 
and  all  my  immortal  interests  consigned  over,  by 


58  OF  GRACE,  AS  IT  REIGNS 

an  irreversible  grant,  into  the  hands  of  thy  only 
Son,  as  the  appointed  Mediator,  in  order  to  secure 
my  eternal  happiness  beyond  the  possibility  of  a 
failure?  Didst  Thou,  my  God,  in  the  original  plan 
of  salvation,  provide  for  the  honour  of  thy  justice, 
as  well  as  the  glory  of  thy  grace,  by  appointing  a 
Surety  to  perform  the  obedience  to  which  I  am 
bound  as  a  creature;  and  to  sufler  the  punishment 
that  I  deserve  as  a  criminal?  And,  in  order  to  effect 
the  amazing  design,  didst  Thou  determine,  before  I 
had  a  being  or  time  commenced,  to  deliver  up  the  Son 
of  thy  love  clothed  in  humanity,  to  the  stroke  of  in- 
censed justice,  and  to  the  execrable  death  of  the  cross? 
and  all  this  to  rescue  and  save,  to  ennoble  and  dignify 
— what?  Be  astonished,  O  ye  heavens,  at  this! — a 
rebelliovs  worm,  a  despicable  insect ;  elated  with 
pride  and  replete  with  enmity  against  Thee,  thou 
greatest  and  best  of  Beings  !  Stupendous  good- 
ness !  Marvellous  Grace  !  O  my  God,  was  I  the 
object  of  thy  eternal  choice,  when  viewed  by  omni- 
science as  fallen  under  guilt,  and  sunk  in  ruin ; 
loathsome  as  the  dunghill,  and  abhorent  as  hell? 
and  shall  not  my  best  affections  and  warmest  love 
be  devoted  to  Thee  ?  Didst  Thou  number  me 
among  the  objects  of  thy  grace,  when  Thou 
mightest,  with  honour  to  thy  crown  and  dignity, 
as  a  righteous  Governor,  have  consigned  me  over  to 
endless  perdition ;  and  shall  not  my  heart  flame 
with  love  to  thy  adorable  name?  Didst  thou  love 
and  choose  me  when  deformed  and  filthy,  possessed 
of  dispositions  partly  brutal,  and  partly  d  abolicai  ? 
Art  thou  infinitely  amiable  in  all  thy  perfections, 
and  completely  righteous  in  all  thy  ways,  and  shall 
not  my  very  soul  love   and   adore  Thee?      Hast 


IN  OUR  ELECTION.  59 

Thou,  of  thy  mere  grace,  distinguished  me  as  an  ob- 
ject of  thy  complacential  regards,  and  shall  not 
Thou  be  the  object  of  my  warmest  passions  and 
most  intense  desires  1  Yes,  blessed  Lord  !  come, 
possess  my  heart  and  sway  my  affections  !  Thine 
they  are,  and  thine,  through  grace,  they  shall  ever 
be.  Depart  from  me,  ye  rivals  of  my  God!  Ye 
idols  of  unregenerate  hearts,  pleasure,  wealth,  pomp, 
and  power,  get  you  hence!  Address  me  no  more 
with  your  soft  solicitations;  entice  me  no  more  with 
your  gilded  baits.  Jehovah  has  condescended  to 
take  me  for  his  own  :  I  choose  him  for  my  portion,  I 
love  him  as  my  all.* 

A  devout  consideration  of  this  momentous  truth, 
is  also  a  noble  incitement  to  gratitude.  Gratitude 
is  a  delightful  disposition,  and  an  amiable  temper. 
It  burns  in  heavenly  bosoms,  tunes  the  harps  of  ce- 
lestial choirs,  and  gives  the  sweetest  accent  to  all 
their  songs.  Love  to  the  infinitely  amiable  God, 
and  gratitude  to  him  for  his  boundless  beneficence; 
these  enter  into  the  essence  of  all  religion ;  these 
are  the  very  life  and  soul  of  all  intellectual  happi- 
ness. In  proportion,  therefoie,  as  these  are  pro- 
moted, the  holiness  and  comfort  of  mankind  are  ad- 
vanced.— That  an  interest  in  the  election  of  grace, 
and  a  sense  of  it  warm  on  the  heart,  are  a  power- 
ful incentive  to  the  most  generous  gratitude,  we 
may  boldly  assert,  as  we  have  an  authority  which 
none  can  dispute.  Paul,  we  find,  when  contemplating 
the  riches  of  grace  in  eternal  election,  breaks  out  in 
the  following  language.  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christy  icho  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  places  in 
Christ;  according  as  he  hath  chosen  us  in  him,  be- 


60  OF  GRACE,  AS  IT  REIGNS 

FORE  THE  FOUNDATION  OF  THE  WORLD.       Again  :        We 

are  bound  to  give  thanks  alway  to  God  for  you,  bre- 
thren beloved  of  the  Lord,  because  God  hath  from 

THE  BEGINNING  CHOSEN  YOU  TO  SALVATION. Such  are 

those  grateful  acknowledgments  the  apostle  makes, 
on  the  behalf  of  himself  and  his  brethren,  to  the  Au- 
thor of  all  good,  in  reference  to  their  election:  and 
similar  will  be  the  sentiments  of  gratitude  in  every 
regenerate  heart,  in  proportion  as  this  important  truth 
is  known  and  experienced. 

Let  us  once  more  listen  to  the  devout  addresses 
and  humble  acknowledgments  of  the  believer,  when 
bending  the  suppliant  knee  before  his  Father.     <0 
thou,  that  art  infinitely  exalted  above  all  blessing 
and  praise!  what  shall  I  render  to  thee  for  all  thy 
benefits ?  Hast  thou,  my  Father,  and  thou  my  God, 
chosen  me  to  holiness,  chosen  me  to  eternal  life,  and 
that  of  thy  mere  grace ;  and  shall  not  thy  glory  be 
the  end   of  all   my   actions,  while   I   possess  either 
breath  or  being?     Didst  thou  enter  into  an  everlast- 
ing covenant  with  the  Son  of  thy  love,  to  save  me 
from  final  ruin  and  bring  me  to  immortal  bliss;  and 
shall  not  I  freely  engage  with  hand  and  heart  to  be 
thine  for  ever?     Thine  I  am,  by  right  of  creation  ; 
thine  I   am,  by  electing  love ;  and  thine  I  would 
eternally  be,  in  the  performance  of  every  duty,  and 
in  the  exercise  of  all  my  powers.     Were  the  trea- 
sures of  infinite  wisdom  displayed  in  contriving  the 
way,  and  in  appointing  the  necessary  means  for  my 
complete  felicity;   were  the   stores  of  unbounded 
mercy  and  the  riches  of  sovereign  grace,  laid  open 
in  the  eternal  counsels  of  peace  on  my  behalf;  and 
shall  not  my  life,  my  soul,  my  everlasting  all,  that 
are  saved  at  such  an  expense,  be  devoted  to  thee  ? 


IN  OUR  ELECTION.  6l 

Bind  me,  0  blessed  God  !  for  ever  bind  me  to  thyself, 
with  the  delightful  cords  of  love;  that  I  may  never 
desert  thy  service,  that  I  may  never  dishonour  thy 
name.  Dishonour  tufa/,  painful  thought!  May  I 
ever  choose  to  die  a  thousand  d  ther  than  act 

a  part  so  disingenuous.  Hast  thou  chosen  me  out 
of  the  world;  didst  thou  pity  and  spare  my  guilty 
soul,  whilst  numbers  were  left  in  thei  hing 

state  ;  and,  do  not  reason  and  conscience,  do  not  all 
the  sentiments  of  honour  and  gratitude  of  which  the 
human  heart  is  susceptible,  conspire  with  divine  re- 
velation to  show,  that  I  am  laid  under  infinite  obli- 
gations to  admire  thy  goodness,  and  continually  to 
speak  thy  praise  !  :i  everlasting  and  immense 

distinction  as  thou  h;  vecn 

creatures  equally  deserving  of  punish  igesf 

from  the  objects  of  discriminating  love,  all  possible 
thankfulness.  Lord,  here  I  am,  thy  devoted  ser- 
vant !  to  love  and  adore  thy  perfections,  to  know  and 
perform  thy  will,  be  all  my  delight  and  all  my  em- 
ploy. I  bow  before  thee,  and  acknowledge  myself 
eternally  thine.  I  give  up  myself  entirely  to  thy 
disposal,  as  my  only  and  sow:  >rd.     As  un- 

formed clay  in  the  hand  of  the  potter,  to  be  moulded 
and  fashioned  according  to  thy  own  will,  I  commit 
myself  and  all  my  concerns  to  thee.'  Such  is  the 
salutary  tendency  of  this  doctrine,  and  such  the  lan- 
guage of  all  that  are  truly  acquainted  with  it,  in  pro- 
portion as  faith  is  in  exercise. 

But,  however  comfortable  this  truth  may  be,  to 

such  as  are  persuaded  of  their  interest  in  the  love 

of  God  ;  is  it  not  adapted  to  discourage  the  inquiring 

soul,  and  to  overwhelm  the  awakened  sinner  with 

6 


62  OF  GRACE,  AS  IT  REIGNS 

desponding  fears  ?  Does  it  not  administer  abundant 
occasion  for  the  anxious  mind  thus  to  reflect?  'I 
know  not  whether  Christ  and  his  salvation  be  free 
for  me.  If  I  be  not  of  the  number  of  God's  elect,  I 
have  evidently  no  interest  in  him,  nor  in  any  thing 
that  he  has  done.  Consequently,  how  much  soever 
I  may  desire  to  believe  and  be  saved  by  him,  I  never 
shall,  if  not  ordained  to  eternal  life.'  This  objection, 
however  plausible  it  may  seem,  or  however  much 
the  conscience  of  an  awakened  sinner  may  be  ha- 
rassed by  it,  is  weak  and  impertinent.  It  supposes 
that  a  person  must  know  the  divine  appointment  con- 
cerning him  ;  that  he  must,  as  it  were,  peruse  the 
eternal  roll  of  God's  decrees,  and  read  his  name  in 
the  book  of  life,  before  he  can  upon  solid  grounds 
apply  to  Christ  for  salvation.  But  this  is  a  grand 
mistake. 

Let  me  illustrate  the  point.  When  food  is  pre- 
sented to  a  person  pinched  with  hunger,  would  it 
be  wise,  would  it  be  rational  for  him  to  hesitate  about 
the  propriety  of  using  it,  because  he  does  not  know 
whether  his  Maker  has  appointed  that  he  shall  be 
nourished  by  it?  though  at  the  same  time  he  well 
remembers,  that  man  does  not  live  by  bread  alone, 
but  by  every  icord  which  procecdeth  out  of  the  mouth 
of  God;  and,  therefore,  supposing  he  eat  it  without 
the  concurrence  of  Providence,  it  will  be  of  no  ser- 
vice to  him.  Would  he  not  rather  say,  "  Meat  was 
made  for  the  use  of  man :  I  feel  my  need :  I  will 
endeavour  to  use  it,  therefore,  as  the  appointed  mean 
of  satisfying  my  craving  appetite,  and  of  supporting 
my  animal  frame  ?"  Now  Christ  is  the  bread  of  life, 
and  the  food  of  our  souls.     This  heavenly  food  was 


IN  OUR  ELECTION.  63 

provided  by  grace,  is  exhibited  in  the  gospel,  and 
freely  presented  to  all  that  hunger,  without  any  ex- 
ception. What,  then,  has  the  awakened  sinner  to 
do,  but,  as  the  Lord  shall  enable  him,  to  take,  and 
eat,  and  live  for  ever?  It  is  very  evident,  that  he 
has  no  business  to  inquire  about  any  farther  right  to 
partake  ;  since  it  was  provided  for  sinners,  nor  can 
be  of  use  to  them,  under  any  other  character,  or  con- 
sidered in  any  other  light,  than  that  of  miserable  ob- 
jects, who  are  starving  for  want  of  spiritual  food. 

According  to  this  doctrine,  complete  provision  is 
made  for  the  certain  salvation  of  every  sinner,  how- 
ever unworthy,  who  feels  his  want,  and  applies  to 
Christ.  The  gospel  is  not  preached  to  sinners,  nor 
are  they  encouraged  to  believe  in  Jesus,  under  the 
formal  notion  of  their  being  elected.  No:  these  ti- 
dings of  heavenly  mercy  are  addressed  to  sinners, 
considered  as  ready  to  perish,  and  all  the  blessings 
of  grace  are  displayed  for  their  immediate  relief,  as 
convinced  that  such  are  their  state  and  character. 
All,  without  any  exception  of  persons,  or  any  regard 
to  worthiness,  who  apprehend  their  danger  and  feel 
their  want,  are  invited  by  the  Lord  Redeemer  to  a 
participation  of  spiritual  blessings,  previous  to  any 
inquiries  about  their  election,  that  being  a  following 
consideration.— The  order  established  in  the  economy 
of  grace,  and  in  reference  to  this  affair,  docs  not  re- 
quire perishing  sinners  to  prove  their  election  before 
they  are  permitted,  or  have  any  encouragement  to 
trust  in  Christ  for  their  complete  deliverance :  but 
seeing  their  state,  they  have  all  the  encourage- 
ment which  the  word  of  Jehovah  can  give,  with- 
out hesitation  to  rely  on  the  Saviour,  and  all  the 


64 


OF  GRACE,  AS  IT  REIGN3 


assurance  which  the  oath  of  God  can  impart,  that 
in  so  doing  they  shall  obtain  pardon  for  their  sins, 
and  peace  for  their  consciences ;  a  freedom  from 
wrath,  and  the  enjoyment  of  glory.  These  things 
are  evident  from  the  tenor  of  divine  revelation; 
and  to  conceive  otherwise,  proceeds  on  a  mistake  of 
the  doctrine,  and  is  followed  by  an  abuse  of  the 
truth.  Consequently,  it  administers  no  real  oc- 
casion of  discouragement  or  fear,  to  the  inquiring 
soul  or  the  sensible  sinner — to  none  of  the  human 
race,  in  whose  esteem  a  Saviour  from  the  guilt  and 
power  of  sin  would  be  precious  or  welcome.  As 
to  those  who  are  dead  in  sin  and  unconcerned  about 
their  souls,  or  that  have  a  high  opinion  of  their 
own  righteousness;  the  Redeemer  with  all  his 
glory,  and  the  gospel  with  all  its  blessings,  are 
despised  by  them,  so  that  they  must  be  out  of  the 
question. 

But  may  it  not  be  inferred,  '  That  this  doctrine 
is  calculated  to  countenance  spiritual  sloth,  and  to 
encourage  licentious  practices,  in  those  who  con- 
clude that  they  are  in  the  number  of  the  favoured 
few  V — That  none  who  are  so  persuaded  will  find 
themselves  deceived  in  their  expectations,  I  dare 
not  assert.  I  will  not  therefore  affirm,  that  there 
are  no  instances  of  persons  professing  to  believe 
the  evangelical  doctrine,  and  pretending  to  an  in- 
terest in  the  heavenly  blessing;  who  do  not  abuse 
the  former,  and  who  may  not  fall  infinitely  short  of 
the  latter.  But  this  I  will  boldly  affirm,  that  who- 
ever, from  such  a  persuasion,  encourages  himself 
in  spiritual  sloth,  or  licentious  practices,  is  guilty 
of  basely  abusing  the  doctrine  of  grace,  which,  in 


IN  OUR  ELECTION.  65 

its  own  nature,  has  a  directly  contrary  tendency; 
and  marks  himself  out  as  a  vessel  of  eternal  wrath, 
rather  than  an  object  of  sovereign  mercy. 

Nor  can  this  objection  have  any  force,  except  it 
were  proved,  that  the  infinitely  wise  God  has  ap- 
pointed the  end,  but  entirely  forgotten  the  means 
which  are  necessary  to  attain  and  enjoy  it.  A  sup- 
position this,  highly  unworthy  of  his  character,  and 
contrary  to  his  express  declarations.  For  though 
the  eternal  Sovereign  had  no  respect,  in  the  choice 
of  his  people,  to  any  thing  in  them  that  was  worthy 
of  his  regard,  or  to  any  good  works  foreseen;  yet 
his  professed  design  in  their  election  was,  that  they 
might  be  holy  and  without  blame  before  him  in  love. 
This  being  the  design  of  God  respecting  his  chosen, 
it  would  be  strange  indeed,  strange  to  a  wonder,  if 
the  revelation  of  his  immutable  purpose  should 
have  a  tendency  to  make  them  quite  the  reverse, 
and  prove  an  incentive  to  their  vilest  lusts ! — It  is 
written,  God  hath  from  the  beginning  chosen  you  to 
salvation.  How?  According  to  this  bold  objection 
one  would  suppose  it  was  in  such  a  way,  as  al- 
lowed them  larger  scope  and  greater  liberty  for 
gratifying  their  licentious  passions  and  lawless 
appetites,  than  corrupt  nature  could  otherwise  have 
enjoyed — in  such  a  way,  as  pays  no  regard  to  the 
interests  of  holiness;  as  makes  no  provision  for  the 
honour  of  God  in  a  christian  conversation.  If 
this  could  be  proved,  the  doctrine  would  deserve 
the  unmost  abhorrence ;  it  is  far  from  being  the 
case.  For  the  objects  of  this  gracious  purpose,  we 
are  expressly  informed  by  the  oracle  of  heaven, 
were  chosen  to  salvation  through  sa  notification 
6* 


66  OF  GRACE,  AS  IT  REIGW3 

of  the  Spirit  and  belief  of  the  truth.  Sanctifi- 
cation  of  the  Spirit  may  be  considered,  not  only  as 
an  appointed  and  honourable  mean  of  attaining  that 
exalted  end,  the  salvation  of  the  soul  and  the  glory 
of  God,  but  also  as  an  essential  part  of  that  salva- 
tion to  which  they  were  chosen,  which  is  begun  on 
earth  and  completed  in  glory.  Taken  in  either 
view,  it  is  obvious  that  this  instructive  and  impor- 
tant text  is  a  full  proof,  that  the  objection  alleged 
is  quite  impertinent,  and  entirely  void  of  truth  to 
support  it.  Consequently,  that  those  who  make 
it  are  influenced,  either  by  gross  ignorance  or  in- 
veterate prejudice.  For  hence  it  appears,  that  the 
holiness  and  the  happiness  of  God's  people  are 
equally  secured  by  the  divine  purpose. — Besides, 
those,  and  those  only,  who  live  by  faith  on  Jesus 
Christ,  and  walk  in  the  ways  of  obedience,  have 
any  evidence  that  they  are  the  elect  of  God.  In 
proportion,  therefore,  as  they  lose  sight  of  the 
glorious  object  of  their  dependence,  and  deviate 
from  the  paths  of  holiness,  they  lose  sight  of  their 
interest  in  distinguishing  love.  So  that  their  inward 
peace  and  spiritual  joy  are  greatlty  concerned  in  a 
pious  conduct. 

Nor  is  the  following  objection,  so  frequently  and 
violently  urged,  any  more  to  the  purpose.  '  If 
this  doctrine  be  true/  say  our  opponents,  'there 
is  little  or  no  occasion  for  the  use  of  means,  in 
order  to  attain  salvation.  For  if  we  are  elected, 
we  shall  be  saved  without  them ;  and  if  not,  they 
will  prove  abortive.  On  such  a  supposition  all 
our  prayers,  and  tears,  and  strivings;  all  our  cir- 
cumspection  and  self-denial,  will  be   of  no  avaiL 


IN  OUR  ELECTION,  67 

We  may,  therefore,  as  well  take  our  ease  and  rest 
contented.  A  profession  of  religion  is  a  useless  thing: 
for  the  final  events  is  fixed  by  a  predestinating 
God,  and  who  shall  reverse  it?' — This  objection 
agrees  with  the  former  in  supposing  that  the  end 
is  decreed  without  regard  to  the  means.  A  palpable 
fallacy,  and  pregnant  with  great  absurdities.  Let 
us  apply  the  principle,  on  which  the  objection  pro- 
ceeds, to  the  common  affairs  of  life. — I  take  it  for 
granted,  that  there  is  a  superintending  Providence 
over  all  human  affairs,  over  all  our  minutest  con- 
cerns. If  so,  either  the  great  Ruler  of  the  world 
from  everlasting  determined  what  he  would  do,  in 
all  that  infinite  variety  of  circumstances  in  which 
any  of  his  creatures  should  ever  exist,  or  he  did 
not.  If  not,  innumerable  millions  of  new  deter- 
minations must  have  arisen  in  the  eternal  Mind 
since  the  world  began,  respecting  his  conduct 
toward  his  creatures ;  or  he  must  have  acted 
without  any  prior  determination  at  all,  and  so 
without  a  plan ;  neither  of  which  corresponds  with 
our  ideas  of  an  infinitely  perfect  Agent.  If  he 
did,  from  eternity,  determine  upon  his  conduct, 
and  form  the  extensive  plan  of  his  future  opera- 
tion respecting  rational  creatures;  then,  it  is  evi- 
dent, the  objection  lies  with  equal  force  against 
our  using  means,  or  exerting  endeavours,  in  order 
to  obtain  any  promising  advantage,  or  to  avoid  any 
threatening  evil  in  common  life,  as  it  does  against 
making  use  of  means  in  the  important  concerns  of 
our  souls,  and  in  reference  to  a  future  world.  For 
it  is  absurd  to  suppose,  that  the  divine  purpose  can 
be  made  void,  any  more  in  the  one  case  than  in  the 


68  OF  GRACE,  AS  IT  REIGNS 

other.  According  to  this  way  of  arguing,  trade 
and  commerce,  the  labours  of  husbandry,  and  all 
the  employments  of  life  must  be  at  a  stand.  For 
who,  among  all  the  busy  mortals  on  earth,  can 
foretel  the  event,  or  ascertain  success?  Who  can 
tell,  however  promising  the  prospect,  but  Jehovah's 
purposes  may  render  all  his  contrivances  and  all 
his  painful  industry  entirely  fruitless  ?  Nay,  farther, 
upon  this  principle,  we  must  not  eat  our  common 
food,  nor  seek  the  needful  refreshments  of  sleep; 
for  it  must  be  confessed,  that  we  are  absolutely 
ignorant  what  the  purposes  of  God  may  be,  as  to 
the  event,  in  either  case.  If  it  be  his  determi- 
nation that  we  shall  enjoy  health  and  vigour, 
what  occasion  for  the  one  or  the  other  ?  and  if 
not,  what  good  will  they  do  us?  For  his  pur- 
pose shall  stand,  and  he  will  do  all  his  pleasure — 
But  who,  notwithstanding  this,  ever  took  it  into 
his  head  to  adopt  this  principle,  and  thus  apply  it, 
in  affairs  of  the  present  life?  None,  surely,  but  a 
fool,  or  a  madman.  While  we  have  our  sober 
senses  in  exercise,  however  firmly  we  may  believe 
the  existence  of  eternal  decrees ;  or  however 
clearly  we  may  discern  the  interposition  of  provi- 
dence, on  ten  thousand  different  occasions;  we 
never  suppose  that  those  everlasting  purposes,  or 
these  providential  interpositions,  were  designed  to 
supersede  the  use  of  means,  or  had,  as  to  the  con- 
cerns of  time,  any  such  tendency.  Why,  then, 
should  we  strive  to  separate  the  end  from  the  means, 
in  things  of  infinitely  greater  importance  !  The 
dictates  of  inspiration,  the  maxims  of  philosophy, 
the  principles  of  common  sense,  and  the  general 


IN  OUR  ELECTION.  69 

conduct  of  mankind,  all  unite  in  utterly  disavow- 
ing such  a  procedure,  as  irrational  and  absurd  to 
the  last  degree. 

The  objection  militates  no  less  against  the  infal- 
lible foreknowledge  of  God,  than  against  his  pur- 
pose. For  Jehovah  is  perfect  in  knowledge.  That 
knowledge  which  is  absolutely  perfect  can  admit 
of  no  increase.  All  the  volitions  therefore  of 
agents,  and  all  the  events  consequent  upon  them, 
were  from  eternity  present  to  the  divine  Mind, 
and  open  to  his  omniscient  eye.  And  as  every 
thing  future  was  included,  in  his  all-comprehending 
view,  before  the  world  began;  so  it  would  be 
absurd  to  suppose  that  any  event  should  ever  take 
place,  otherwise  than  as  He  foresaw  it.  With 
equal  reason,  therefore,  might  the  objector  infer 
from  the  divine  prescience,  that  the  use  of  means 
to  attain  any  end  is  vain,  as  from  the  doctrine  of 
predestination.  For  between  the  foreknowledge 
and  the  purpose  of  God,  there  is  a  close  and  an 
inseparable  connection. — To  illustrate  the  point, 
and  to  apply  the  argument.  Admitting  the  perfect 
foreknowledge  of  God,  the  objector  may  thus 
argue  against  the  use  of  means,  respecting  his 
eternal  state.  'The  foreknowledge  of  God  is 
perfect.  From  eternity  he  viewed  my  final  state. 
Either  he  foresaw  me  seated  on  a  throne  of  bliss, 
and  exulting  in  a  sense  of  his  favour ;  or  loaded 
with  chains  of  darkness,  and  groaning  in  the 
agonies  of  endless  despair.  As  he  from  eternity 
viewed  me,  so  it  must  inevitably  be ;  for  perfect 
foreknowledge  is  infallible.  My  eternal  state  is 
therefore  a  fixed  point  with  the  Deity.     What  need 


70  OE  GRACE,  AS  IT  REIGNS 

then  of  the  use  of  means  to  avoid  punishment,  or 
to  obtain  felicity  ?  Prayer  and  watchfulness,  all  the 
exercises  and  all  the  duties  of  a  painful  profession 
are  entirely  in  vain.  If  the  Omniscient  foresaw  me 
happy  in  a  future  world,  I  cannot  be  miserable.  If 
he  forsaw  me  miserable,  I  shall  not,  I  cannot  be 
happy,  though  all  the  angels  in  heaven,  and  all  the 
men  upon  earth,  were  to  aflbrd  me  their  united  aid. 
This  argument,  I  humbly  conceive,  wears  the  face 
of  probability  to  as  great  a  degree,  and  infers  the 
objection  I  am  now  refuting  with  as  much  pro- 
priety and  force,  as  that  which  is  formed  and  the 
inference  from  it  against  the  decree  of  election. 
But  the  truth  is,  neither  that  nor  this  has  the  least 
force  or  propriety.  For  as  Jehovah,  when  he 
decreed  the  end,  appointed  the  means  and  the 
application  of  them  to  their  respective  object: 
so,  in  his  eternal  prescience,  he  not  only  viewed 
the  end,  but  also  foresaw  the  means,  with  their 
application  and  use,  as  connected  with  the  final 
event.  As  he  foresaw  none  in  the  abodes  of  dark- 
ness, but  those  whom  he  viewed  as  guilty,  and  as 
walking  in  the  ways  of  destruction,  so  he  deter- 
mined to  bring  none  to  glory,  except  in  a  w7ay 
becoming  himself  as  perfectly  holy,  and  by  the 
use  of  means  which  grace  should  render  effectual. 
Hence  it  appears,  that  the  objector  must  either 
give  up  his  argument,  or  deny  that  his  Maker  is 
perfect ;  which  would  be  to  undeify  the  God  that  is 
above.  This  indeed,  with  a  bold  impiety,  many 
have  done,  in  order  to  support  their  favourite 
notions  about  free-agency  and  the  liberty  of  the 
human  will,  in  opposition  to  the  doctrine  of  so- 
vereign grace,  and  of  divine  predestination ;  being 


IN    OUR   ELECTION.  71 

well  aware,  that  whoever  allows  the  eternal  and 
perfeet  foreknowledge  of  God,  cannot  consistently 
deny  his  decrees  respecting  the  final  state  of  men. 
This  the  Socinians  have  freely  acknowledged.  '  Ad- 
mitting,' say  they,  '  the  infallible  prescience  of  all 
future  contingencies,  Calvin's  doctrine  of  the 
predestination  of  some,  by  name,  to  life,  and  of 
others  to  death,  cannot  be  refuted.'*  They  there- 
fore do  their  utmost  endeavour  to  prove  (horrid  to 
think !)  that  lie  who  formed  and  governs  the 
universe,  is  not  possessed  of  such  a  foresight;  in 
other  words,  that  he  is  not  God.  This  they  do, 
by  much  the  same  arguments  that  others  use,  in 
opposition  to  the  doctrine  here  maintained. 

To  the  foregoing  objections  some,  perhaps,  may 
be  ready  to  add,  with  an  air  of  confidence,  *  Does 
not  this  doctrine,  in  its  inseparable  connections, 
represent  the  Most  High  as  partial  in  his  conduct 
towards  his  creatures,  and  as  a  rcspeclor  of  persons? 
as  dealing  hardly,  if  not  unjustly,  with  all  the 
greater  part  of  mankind  ?  In  answer  to  which  I 
observe,  That  as  to  the  charge  of  partiality  and 
respect  of  persons,  here  exhibited  against  the 
divine  conduct,  it  is  entirely  void  of  the  least 
foundation.  For  wherever  such  a  charge  may  be 
advanced  with  propriety  against  the  conduct  of 
any  one,  it  must  be  in  the  affairs  of  remunerative, 
or  of  punishing  justice,  and  where  the  rules  of 
equity  are  more  or  less  transgressed :  but  cannot 
possibly  have  place  in  matters  of  sovereign  favour 
and  mere  bounty,  of  which  kind  is  election.  For 
instance,  if  we  consider  a  person  in  the  capacity 
of  a   magistrate,   as   invested  with   the   executive 

*  Apud  Witsium,  CEcon.  Feed.  1.  iii.  c  iv.  §  12. 


72  OF  GRACE,  AS  IT  REIGNS 

power   of  the  crimnal   laws  of  his  country,  and 
behold    him  inflicting  upon  such  offenders  as  are 
poor  and  mean,  and  of  little  account  in  the  world, 
the  penalties  annexed   to  their  respective  crimes, 
while  he   suffers   others  of  nobler  birth,   of  more 
elevated   rank,   and  of  affluent  circumstances,  to 
escape  with  impunity ;  we   have   great  reason  to 
remonstrate  against  such  a  procedure,  as  a  culpable 
partiality,  a  criminal  respect  of  persons,  and  as  no 
other  than  a  perversion  of  justice.     But  if  we  con- 
sider the  same   person   under  the   character  of  a 
benefactor,  and  behold  him  dispensing  his  favours 
among  his  indigent  neighbours,  in  order  to  relieve 
their  wants   and   render   them  happy;  we  never 
imagine  that  he  is  under  any  obligation  to  show  an 
equal  regard  to  all  that  are  distressed  with  poverty. 
Supposing  he  distribute  his  bounty  in  great  variety 
to   the   favoured   objects  of  his  beneficence;  nay, 
supposing   he   indulge   some   with   favours,   while 
others,  who  stand  in  the  same  need,  are  entirely 
overlooked,  shall  we  arraign  his  conduct,  and  call 
him  a  respecter  of  persons?    By  no  means.     For 
were  that  the  case,  there  would  be  nothing  inde- 
cent,  if,   after   he   had   manifested   his   beneficent 
regards  to  some,  others  were  to  come  with  a  com- 
manding voice,  and  require  his  assistance   in   the 
same  way,  and  to  the  same  degree;  than  which 
nothing    could    be    more    impertinent.       Besides, 
though  men  are  under  obligation  to  love  and  assist 
one  another ;  though,  being  only  stewards  of  what 
they  possess,  they  are  accountable  to  the  supreme 
Judge   for  the    manner   in  which   they   use   their 
faculties,  their  time,  and  all  their  talents ;  yet  God 
has  the  most  perfect  right  to  do  what  he  will  with 


IN  OUR  ELECTION.  73 

his  own.     For  no  creature,  and  especially  no  offend- 
ing creature,  has  any  claim  upon  his  bounty. 

If  Jehovah  must  be  denominated  a  respecter  of 
persons,  and  his  conduct  pronounced  partial,  on 
supposition  that  he  loved  and  chose  some  to  ever- 
lasting happiness,  while  he  rejected  others  and  left 
them  to  perish  under  his  righteous  curse;  if  the 
equity  of  his  proceedings,  in  the  affairs  of  grace 
must  be  called  in  question,  because  he  bestows 
eternal  blessings  on  some,  and  entirely  withholds 
them  from  others  ;  how  shall  we  vindicate  the  me- 
thods of  Providence  in  ten  thousand  different 
instances?  Does  not  God,  as  to  the  concerns  of 
religion,  afford  those  means  of  grace,  his  word  and 
ordinances,  to  some,  while  t),  Dtirely  with- 

held from  others?  and  where  they  are  enjoyed, 
does  he  not  regenerate  and  sanctify  some  by  the 
Spirit  of  truth,  while  others,  who  have  the  same 
external  means,  continue  in  spiritual  darkness  and 
finally  perish  ?  If,  then,  the  uncontrollable  God 
may  do  that  in  time  for  some,  which  he  is  under 
no  obligation  to  do  for  any;  none  can  doubt  whe- 
ther he  might  from  eternity  form  such  a  resolution: 
for  divine  Providence  is  nothing  but  the  execution 
of  God's  eternal  purpose.  Similar  to  this,  is  the 
conduct  of  God  toward  mankind,  as  to  temporal 
things.  For  nothing  is  more  evident,  than  that 
the  supreme  Governor  of  the  world  is  liberal  in 
communicating  enjoyments  of  every  kind  to  some: 
while  others,  more  worthy,  are  all  their  lives 
exposed  to  the  greatest  distresses.  And  though 
there  is  a  vast  disparity  between  temporal  and 
eternal  blessings,  yet,  if  to  distinguish  between  his 
creatures,  in  bestowing,  or  in  withholding  the  latter, 
7 


74  OF  GRACE,  AS  IT  REJGNS 

would  any  way  impeach  his  character,  it  must  in 
proportion  to  do  so  in  the  former;  for  the  Judge  of 
all  the  earth  must  do  right.  And  as  none  can,  with- 
out open  blasphemy,  quarrel  with  the  sovereign  dis- 
pensations of  Providence,  on  account  of  that  diffe- 
rence which  subsists  between  one  man  and  another 
in  the  present  life ;  so  none  should  indulge  a  captious 
humour  in  finding  fault  with  the  methods  of  grace, 
because  their  Maker  does  not  manifest  an  equal  re- 
gard to  all. 

Nor  can  it  be  inferred  from  "any  thing  implied  in 
this  doctrine,  that  our  eternal  Sovereign  deals 
hardly,  much  less  unjustly,  with  any  part  of  man- 
kind. Here  let  me  ask  the  objector,  and  let  him 
ask  his  own  conscience,  Have  all  mankind  sinned? 
Is  sin  a  transgression  of  divine  law?  Is  the  law 
they  have  broken  righteous,  just  in  its  requisitions, 
and  equitable  in  its  penalty  ?  If  so,  every  man  is 
guilty  before  God,  and  every  mouth  should  be 
stopped  ;  for  all  have  deserved  to  die — to  perish — 
to  be  destroyed  with  an  utter  destruction.  Either 
these  things  are  acknowledged  as  undoubted  truths, 
or  the  authority  of  the  Bible  is  rejected.  These 
truths  being  admitted,  reason  itself  must  allow, 
that  if  all  mankind  had  perished  under  a  curse,  the 
honour  of  their  Maker,  as  the  supreme  Governor, 
and  righteous  Judge,  must  have  been  unimpeached. 
But  if  so,  it  is  impossible  to  conceive,  how  his 
choosing  some  to  life  and  happiness,  and  his  re- 
jecting others,  can  afford  the  least  occasion  for  the 
charge  suggested  in  the  objection.  For  the  election 
of  those  whom  God  determined  to  save  does  not  in- 
jure the  non-elect.  Their  situation  would  not  have 
been  at  all  the  better,  if  none  had  been  chosen,  nor 


IN    OUR    ELECTION.  75 

any  saved.  For  non-election  is  not  a  punishment ; 
it  is  only  the  withholding  a  free  favour,  which  the 
sovereign  Lord  of  all  may  bestow  on  whomsoever 
he  pleases. 

When  the  whole  world  is  considered  as  guilty  be- 
fore God,  we  must  allow  that  he  had  an  unlimited 
"right  to  determine  about  the  final  state  of  men.  He 
was  at  perfect  liberty  to  determine  whether  he 
would  save  any,  or  not.  He  might  have  left  all  to 
perish,  or  he  might  have  decreed  the  salvation  of 
all.  Or,  he  might  purpose  to  save  some,  and  reject 
others:  and  so  determining,  he  might  love  and 
save,  he  might  condemn  and  punish,  whom  he 
pleased.  Surely,  then,  it  cannot  be  absurd  in  rea- 
son, or  inconsistent  with  the  divine  charar-ter.  to 
suppose  that  he  actually  has  chosen  some  to  infinite 
glory,  and  determined  to  punish  others  according 
to  their  demerit.  To  acknowledge  that  all  have 
ginned  against  God,  forfeited  iiis  favour,  and  de- 
serve to  perish,  and  at  the  same  time  to  suppose, 
that  he  might  not  leave  what  number  he  pleased  to 
condemnation  and  wrath,  imply  a  contradiction. 
For  those  who  might  not  be  rejected,  whether  more 
or  fewer,  must  have  a  claim  on  Jehovah's  favour, 
consequently,  not  justly  liable  to  perish,  which  is 
contrary  to  the  supposition. 

It  is  eternally  fit  that  God  should  order  all  things 
according  to  his  pleasure.  His  infinite  greatness, 
majesty,  and  glory,  certainly  entitle  him  to  act  as 
an  uncontrollable  Sovereign,  and  that  his  will 
should  in  all  things  take  place.  He  is  worthy,  su- 
premely worthy,  of  making  his  own  glory  the  end 
of  all  that  he  does,  and  that  he  should  make  nothing 
but  the  dictates  of  his  own  wisdom,  and  the  deter- 


76 


OF    GRACE,    AS    IT    REIGNS 


ruinations  of  his  own  will,  his  rule  in  pursuing  that 
end,  without  asking  leave  or  counsel  of  any  crea- 
ture, and  without  giving  an  account  of  any  of  his 
matters.  It  is  quite  agreeable,  that  He  who  is  in- 
finitely wise,  and  absolutely  perfect,  should  order 
all  things  according  to  his  own  will ;  even  things 
of  the  greatest  importance,  such  as  the  complete 
salvation,  or  the  eternal  damnation  of  sinners.  It 
is  right  that  he  should  thus  be  Sovereign,  because 
he  is  the  first,  the  eternal  Being,  and  the  Fountain 
of  existence.  He  is  the  Creator  of  all  things,  and 
they  are  universally  dependent  upon  him;  it  is, 
therefore,  entirely  consistent  with  his  character, 
that  he  should  act  as  the  sovereign  Lord  of  heaven 
and  earth. 

If  the  objection  under  consideration  were  founded 
in  truth,  Grod  could  not  exercise  mercy  in  his  own 
right,  nor  would  the  blessings  of  grace  be  his  own 
to  give.  For  that  of  which  he  may  not  dispose  as 
he  pleases  is  not  his  own.  If  not  his  own,  he  can- 
not make  a  present  of  it  to  any  of  his  creatures, 
they  having  a  claim  upon  it;  for  it  is  absurd  to  talk 
of  giving  to  any  one  that  to  which  he  had  a  right  in 
equity.  But  what  would  this  objection  make  of 
God  1  Must  the  High  and  Lofty  One  be  so  circum- 
scribed in  the  exercise  of  his  grace,  that  he  cannot 
manifest  it  at  his  own  pleasure  in  bestowing  his 
gifts  1  but,  if  he  dispense  them  to  one,  must  he  be 
obliged  to  give  them  to  another,  or  be  obnoxious  to 
the  charge  of  partiality  and  cruelty?  Shocking  to 
think  !  The  very  thought  is  blasphemy.  This  im- 
pious imagination  arises,  absurd  as  it  is,  from  the 
high  opinion  we  form  of  ourselves,  and  the  diminu- 
tive thoughts  we  entertain  of  our  Maken 


IN  OUR  ELECTION.  77 

But  why  should  the  objector  he  so  much  con- 
cerned about  the  honour  of  divine  justice,  in  the 
conduct  of  God  toward  mankind,  on  supposition 
that  lie  has  chosen  some,  and  rejected  others ? 
Why  should  he  not  be  as  much  concerned  lest  the 
glory  of  his  Maker  should  sutler  a  stain,  by  the 
final  rejection  of  all  the  angels  that  sinned,  and  fell 
from  their  first  estate?  Certainly  there  is  equal,  if 
not  superior  reason.  Why,  then,  does  he  not  plead 
the  cause  of  those  old  apostates,  those  damned 
spirits,  and  quarrel  with  God,  because  he  has  shown 
more  regard  to  fallen  men  than  to  fallen  angels? 
Yet  he  is  under  no  pain  on  their  account ;  nor  does 
he  suspect  that  the  divine  character  will  lose  any 
part  of  its  alory,  because  they  are  all,  without  one 
exception,  the  objects  of  Jehovah's  eternal  ven- 
geance. But  very  likely  he  concludes  that  they 
deserve  to  be  damned.  True:  and  is  it  not  so  with 
men?  If  not — how  shall  I  speak  it?  The  law  of 
God  is  unrighteous,  for  it  denounces  damnation  as 
the  desert  of  sin;  the  vicarious  death  of  Christ  was 
an  unnecessary  and  shocking  event;  the  capital 
parts  of  the  Bible  are  unworthy  of  the  least  regard; 
and  the  distinguishing  doctrines  of  Christianity  are 
no  better  than  a  dream,  a  fable,  a  gross  imposition 
on  all  who  believe  them.  Without  admitting  this 
fundamental  truth,  that  men,  considered  as  guilty 
creatures,  deserve  to  perish  for  ever,  we  can  behold 
neither  equity  in  the  law,  nor  grace  in  the  Gospel. 
The  eternal  rectitude  of  the  great  Lawgiver,  and 
the  amiable  glories  of  the  wonderful  Saviour,  are 
quite  obscured,  while  the  whole  economy  of  re- 
demption, as  revealed  in  Scripture,  is  thrown  into 
the  utmost  confusion.  Consequently,  the  objector 
7* 


78  OP  GRACE,  AS  IT  REIGNS 

has  no  alternative,  but  either  to  give  up  his  point, 
or  blaspheme  his  Maker. 

The  truth  maintained  may  now  be  considered,  by 
way  of  improvement,  as  it  respects  the  careless 
sinner,  and  the  real  Christian.  As  it  respects  the 
careless  sinner.  Is  this  your  character,  reader?  If 
so,  it  is  happily  adapted  to  strike  your  conscience, 
and  alarm  your  fears;  to  arouse  your  lethargic 
soul,  and  awaken  your  inquiries  after  eternal  bles- 
sedness. You  have  seen  that  it  is  a  righteous  thing 
with  God  to  execute  vengeance  on  all  who  are 
guilty;  and  that,  if  he  had  left  all  mankind  to 
perish,  none  would  have  had  any  reason  to  com- 
plain. Now,  though  he  has,  of  his  mere  goodness, 
thosen  a  number  of  the  fallen  race,  and  determined 
to  bring  them  to  glory,  yet  millions  are  left  to 
suffer  the  awful  desert  of  their  crimes.  How,  then, 
do  you  know  but  this  may  be  your  case?  Re- 
member, thoughtless  mortal !  that  if  you  be  re- 
jected of  God  you  are  lost  for  ever.  And  are  you 
still  unconcerned  about  your  soul?  Then  the  sen- 
tence of  a  broken  law,  and  the  wrath  of  an  awful 
Judge  abide  upon  you.  You  are  in  the  hands  of  ari 
offended  God:  and,  shocking  to  think!  you  are  at 
a  dreadful  uncertainty  what  he  will  do  with  you. 
You  arc,  it  may  be,  sometimes  afraid  what  will  be- 
come of  you;  afraid  lest  you  should  have  your 
portion  in  the  lake  which  burns  with  fire  and  brim- 
stone. Yes!  and  be  it  known  to  you,  that  while 
you  are  habitually  careless  about  your  eternal  in- 
terests, and  a  lover  of  pleasure  more  than  a  lover 
of  God,  you  have  reason  to  fear.  Your  apprehen- 
sions of  eternal  punishment  haVe  a  real  foundation. 
You  have  reason  to  tremble  every  moment;     But 


IN  OUR  ELECTION.  79 

you  will  do  well  to  remember,  that  though  you  be 
ever  so  much  afraid  of  the  final  event,  though  your 
everlasting  damnation  be  ever  so  dreadful,  yet  it  is 
what  you  have  deserved.  Your  injured  Maker, 
and  affronted  Sovereign  may  inflict  it  upon  you, 
and  be  righteous,  and  holy,  and  glorious  in  it. 
However  dreadful  it  now  is  in  your  apprehension, 
or  however  intolerable  it  would  be  to  you  in  the 
execution,  yet,  in  regard  to  God,  neither  the  one 
nor  the  other  can  render  it  the  less  righteous. 
You  should  remember,  sinner,  that  your  Maker 
sustains  the  character  of  a  universal  Sovereign, 
and  of  a  righteous  Judge.  1 1  i ^  honour,  therefore, 
is  deeply  concerned  in  punishing  the  guilty. 
Though  damnation  be  worse  than  the  loss  of  bei 
yet  you  have  no  reason  to  complain  of  injustice; 
except  you  can  form  a  perfect  estimate  of  what  de- 
gree of  guilt  attends  innumerable  acts  of  rebellion 
against  unlimited  authority,  infinite  majesty,  and 
boundless  perfection,  and,  upon  a  just  comparison 
of  the  degree  of  guilt  with  the  intensencss  and  du- 
ration of  the  punishment,  pronounce  them  unequal. 
But  who  can  tell  to  what  an  enormous  height  the 
guilt  of  one  single  act  of  rebellion  against  infinite 
Majesty  must  arise  in  the  boundless  empire  of 
God?  We  may  boldly  affirm,  that  none  but  the 
Omniscient — none  but  he  who  is  possessed  of  that 
peerless  majesty,  can  solve  the  question.  Meditate 
on  these  awful  truths ;  and  may  the  Lord  enable, 
you  to  flee  from  the  wrath  to  come!  * 

*  Hence  it  appears,  that  as  the  doetrine  of  God's  general  and  equal 
Jove  to  mankind,  and  the  sentiment  of  universal  redemption  are 
too  evidently  calculated  to  lull  the  conscience  asleep,  under  a  false 
presumption  of  interest  in  the  Redeemer,  and  of  happiness  by  him, 


80  OP  GRACE,  A3  IT  REIGNS 

Docs  my  reader  profess  to  believe  and  embrace 
this  divine  truth  ?  Has  he  tasted  that  the  Lord  is 
gracious  ?  and  is  he  a  real  Christian  ?  This  doc- 
trine informs  him  whence  his  happiness  flows,  and 
to  whom  the  glory  is  due.  Hence  he  learns,  that 
Grace  is  an  absolute  sovereign,  that  she  dispenses 
her  favours  to  whomsoever  she  pleases,  without 
being  subject  to  the  least  control.  Here  she  ap- 
pears, maintaining  her  rights,  and  asserting  her 
honours,  with  a  grandeur  becoming  herself.  Yes, 
reader!  this  doctrine  presents  you  with  Grace  ore 
the  throne  ;  while  as  a  herald,  with  a  friendly 
importunity,  and  a  commanding  voice,  it  cries  in. 
your  ear,  Bow  the  knee!  And  as  this  doctrine 
presents  you  with  a  view  of  grace  in  its  sovereign 
glory,  so  it  points  out  the  objects  of  eternal  love  as 
in  a  state  of  the  utmost  security.  For  who  shall 
lay  any  thing  to  the  charge  of  God's  elect  ?  To  know 
your  interest  in  the  election  of  grace  is,  therefore, 
a  matter  of  great  importance:  and  that  such  know- 
ledge is  attainable,  is  evident  from  that  exhortation 
of  the  Holy  Gost, — Give  all  diligence  to  make  your 
calling  and  election  sure ;  sure  to  your  own  mind, 
and  satisfactory  to  your  own  conscience.  That 
such  a  persuasion,  grounded  on  truth,  is  intimately 
connected  with  a  Christian's  peace  and  joy,  is  be- 
yond a  doubt.  Nor  is  there  any  other  difficulty  in 
attaining  the  certainty  than  what  attends  a  well- 
founded  persuasion  of  our  being  called  by  grace. 
Whoever  has  reason  to  conclude  that  he  is  called 

where  there  is  no  evidence  of  love  to  God  and  his  ways,  so  the 
doctrine  of  distinguishing  grace,  and  of  the  Mediator's  substitution 
in  the  stead  of  his  chosen  seed,  has  an  obvious  tendency  to  alarm 
the  careless  sinner,  and  to  awaken  the  drowsy  formalist. 


Ill    OUR    ELECTION.  81 

by  the  gospel,  and  converted  to  Christ,  may  from 
the  very  same  premises,  infer  his  election.  For 
none  but  those  that  were  chosen  to  life  and  happi- 
ness are  born  of  God,  or  believe  in  Christ  If, 
then)ou  espouse  the  doctrine,  you  should  not  be 
satisfied  with  merely  avowing  the  sentiment  as  an 
article  of  your  belief,  but  should  consider  it  as  a 
truth  according  to  godliness,  and  seek  the  advantage 
resulting  from  it.  For  you  will  find  it  of  little  avail 
that  you  have  adopted  the  sentiment  into  your 
theological  system,  it'  you  experience  no  benefit 
from  it  in  a  way  of  humility  and  love,  of  consola- 
tion and  joy.  Viewed  in  such  a  connexion  with 
experimental  religion,  you  should  meditate  on  it; 
considered  as  thus  important,  you  should  endeavour 
to  vindicate  it  from  the  hateful  charges  of  the  sons 
of  pride. 

Are  you,  on  divine  authority,  not  only  convinced 
that  the  doctrine  is  true,  but  also  persuaded  of  your 
interest  in  the  love  it  reveals  ?  remember  the  exalted 
privileges  to  which  you  are  chosen.  Chosen  you 
are,  to  a  participation  of  grace,  with  all  its  immense 
donations;  to  the  fruition  of  glory,  with  all  its  eter- 
nal felicity.  Regeneration,  justification,  adoption, 
sanctification,  and  perseverance  in  faith  ;  these, 
Christian,  with  all  that  inconceivable  bliss  which 
results  from  the  enjoyment  of  God  himself,  are 
the  blessings  designed  for  you  in  the  decree  of 
election.  Surely,  then,  with  such  blessings  in 
hand,  and  such  prospects  in  view,  it  is  but  reason- 
able that  you  should  be  entirely  devoted  to  God 
and  live  his  obedient  servant.  If  gratitude  have 
any  persuasive  energy,  or  if  love  have  any  con- 
straining influence,  here  they  should  operate   with 


»*  OP    GRACE,    AS    IT    REIGNS 

all  their  force.  Henceforth  the  glory  of  God  and 
the  honour  of  that  adorable  Person,  by  whose  me- 
diation you  come  to  enjoy  these  wonderful  favours, 
should  be  your  main  concern,  and  the  end  of  all 
your  actions.  Remember  the  honourable  character 
conferred  upon  you  in  the  sacred  writings.  Among 
those  names  of  distinction  which  the  people  of  God 
bear,  that  of  the  elect  is  none  of  the  least  remark- 
able. Of  this  character  the  Spirit  of  wisdom  re- 
minds believers,  when  he  urges  upon  them  the 
duties  to  which  they  are  called.  Ye  are  a  chosen 
generation,  a  peculiar  people.  Would  we  know  to 
what  end  they  were  chosen,  and  why  they  are  a 
people  distinguished  from  others,  as  God's  peculiar 
properly  ?  the  following  words  inform  us.  That 
ye  should  show  forth  the  praises  of  Him,  who  as  a 
fruit  of  his  electing  love,  hath  called  you  out  of 
darkness  into  his  marvellous  light  Here  is  the 
Christians^  duty  in  general,  and  to  perform  it  should 
be  his  constant  business  :  for  he  was  chosen  in  Christ, 
that  he  might  be  holy  and  without  blame  before  him 
in  love. 

Or,  is  my  reader  one  of  those  to  whom  the  re- 
mark would  be  applicable — This  man  entertains 
high  notions  in  religion,  and  pretends  to  sublime 
attainments  in  knowledge.  Eternal  purposes  and 
absolute  sovereignty,  unchangeable  love  and  distin- 
guishing grace,  are  his  favourite  topics:  yet  he 
lives  in  open  neglect  of  the  plainest  precepts,  and 
of  the  most  important  duties;  while  pride  and 
covctousness,  wrath  and  malice,  with  various  other 
unsanctified  tempers,  govern  his  conduct  and  ren- 
der him  a  scandal  to  Christianity.'  The  very 
thought  of  such  a  reflection  is  grieving  to  godly 


IN  OUR  ELECTION.  83 

persons:  for  lamentable  is  the  state  of  that  pro- 
fessor to  whom  it  may  be  justly  applied !  You 
may  dispute,  as  long  as  you  please,  in  vindication 
of  divine  sovereignty  in  the  affairs  of  grace,  but  it 
will  be  to  little  purpose,  as  to  yourself.  Because 
it  is  plain  that  you  are  an  enemy  in  your  heart,  and 
a  rebel  in  your  life,  against  that  infinite  Sovereign 
whose  rights  you  pretend  to  maintain.  By  such  a 
neglect  of  his  precepts,  and  such  a  transgression  of 
his  laws,  you  virtually  deny  his  absolute  authority, 
and  renounce  his  supreme  dominion.  Sinful  appe- 
tites are  the  law  you  obey,  and  carnal  pleasure  the 
end  you  pursue,  while  your  Maker  and  Lord  has 
neither  the  affection  of  your  heart,  nor  the  service 
of  your  hands.  May  that  omnipotent,  sovereign 
grace,  of  which  you  talk  without  any  experience, 
deliver  and  save  your  sinking  soul !  For  verily,  it 
would  be  hard  to  find  a  more  shocking  character 
out  of  hell. 


CHAPTER.  IV. 

Of  Grace,  as  it  reigns  in  our  effectual  Calling. 

We  have  seen  in  the  preceding  chapter,  that 
Grace  presided  in  the  eternal  counsels,  and  reigned 
as  an  absolute  sovereign  in  the  decree  of  election. 
Let  us  now  consider  the  same  glorious  grace,  as 
exerting  its  benign  influence,  in  the  regeneration 
and  effectual  Calling  of  all  that  shall  ever  be  saved. 
Election  makes  no  alteration  in  the  real  state  of  its 
objects.  For,  as  they  were  considered,  in  that  gra- 
cious purpose,  in  a  sinful,  dying  condition,  so  they 
continue  in  that  situation  till  the  energy  of  the 
Holy  Spirit,  and  the  power  of  evangelical  truth 
reach  their  hearts.  The  means  being  decreed  as 
well  as  the  end,  it  is  absolutely  necessary,  to  ac- 
complish the  great  design  of  election,  that  all  the 
chosen,  in  their  several  generations,  should  be  born 
of  the  Spirit  and  converted  to  Jesus;  called  of  God. 
and  bear  his  image. 

That  important  change,  which  takes  place  in  the 
mind  and  views  of  a  sinner,  when  converted  to 
Christ,  is  frequently  signified  in  the  infallible  word, 
by  being  called  of  God — called  by  grace — called  by 
the  gospel.  In  performing  this  work  of  heavenly 
mercy,  the  eternal  Spirit  is  the  grand  agent,  and 
evangelical  truth  the  honoured  instrument.  Are 
men,  in  their  natural  state,  considered  as  asleep  in 


IN  OUR  EFFECTUAL  CALLING.  85 

sin  and  dead  to  God;*when  they  are  called,  their 
minds  are  enlightened,  and  spiritual  life  is  commu- 
nicated.    The  Spirit  of  God,  speaking  to  the  con- 
science by  the   truth,   quickens  the    dead   sinner ; 
shows  him   his   awful  state,  and  alarms   his  fears. 
The  dead   shall  hear  the    voice  of  the  Son    God, 
and  they  that   hear   shall   live — Awake   thou    that 
sleepesL     Are  they  considered  as  having  departed 
from  God,  and  at  a  distance  from  him  ;  in  the  wTay 
of  destruction,  yet  afraid  to  return?  then  the  lan- 
guage of  the  gospel  is,  Return  to  the  Lord,  and  he 
icill  have  mercy  upon  you;   and  to  our  God, for  he 
will  abundantly  pardon. — Him    that  cometh  to  me, 
I  will  in  no  wise   cast  out     Such   a  revelation  of 
grace  being  made  in  the  gospel,  and  such  invita- 
tions being  addressed  to  perishing  sinners,  the  Spirit 
of  truth,  in  effectual  calling,  gives  them  encourage- 
ment from  these  declarations  to  return  to  God,  and 
enables  them  to  look  for  salvation  from  the   hand 
of    Him    against    whom    they    have    sinned,    and 
from   whom   they  have  so  deeply  revolted.     Such, 
in  a  general  view,  is  the  nature  of  that  heavenly 
blessing  which   is   the    subject  of  our   present    in- 
quiry. 

That  any  sinner  is  called  out  of  darkness  into 
marvellous  light,  is  entirely  owing  to  divine  grace. 
God  called  me  by  his  grace,  is  the  language  of  Paul ; 
nor  do  the  saints  ascribe  their  conversion  to  any 
other  cause.  Man,  being  by  nature  dead  in  sin, 
unacquainted  with  its  evil,  and  elated  with  a  fond 
conceit  of  his  own  abilities,  looks  upon  his  offences 
against  God,  rather  as  pitiable  failings  than  shock- 
ing crimes.  He  extenuates  his  faults,  and  magni- 
fies his  duties.     He  depreciates  the  work  of  Christ, 

8 


86  OF  GRACE,  AS  IT  REIGN3 

and  relies  on  his  own  supposed  good  performances- 
Being  entirely  ignorant  of  his  moral  weakness,  the 
total   corruption  of  his   nature,   and  the  extensive 
demands  of  divine   law,  he  endeavours,   if  at   all 
concerned  about  his  soul,  to  establish  his  own  right- 
eousness, as  the  principal  ground  of  his  acceptance 
with  the  high  and  holy  God.     He  trusts  in  some 
general  mercy  to  be  exercised  towards  him  through 
Jesus  Christ,  to  make  up  the  deficiencies  attending 
his  own  sincere  attempts  to  perform  his  duty.     In 
case  of  a  relapse  into  open  and  scandalous  offences, 
he  flatters  himself  with  the  hopes  of  pardon,  and  of 
having  an  interest  in  the  love  of  God,  if  he  do  but 
forsake  his  past  transgressions,  be   sorry  for  them, 
and  amend    his    ways    for   the    future.      This,    he 
thinks,  is  the  obvious  and  easy  way  of  placating  an 
offended  God,  and  of  obtaining  the  divine  favour. 
On  such  a  sandy  foundation  are  the  hopes  of  men 
commonly  built.     Thus  we  lie,   asleep  in  sin,  and 
dreaming  of  happiness,  on  the  verge  of  a  dreadful 
precipice,  yet   unapprehensive  of  danger,  till  reign- 
ing Grace  exerts  her  influence  to  recover  us  from 
our  native  ruin. 

But  when  the  Spirit  of  God  convinces  of  sin  by 
the  holy  law,  and  manifests  its  extensive  demands 
to  the  conscience  of  a  sinner ;  when  he  is  informed 
that  every  sin  subjects  the  offender  to  a  dreadful 
curse,  then  his  fears  are  alarmed  and  his  endea- 
vours are  quickened.  Being  aroused  from  his 
spiritual  slumber,  he  is  more  earnest  and  punctual 
in  the  performance  of  religious  duties,  in  endea- 
vouring after  holiness,  and  in  the  pursuit  of  hap- 
piness. He  is  not  content  with  that  careless  and 
superficial  way  of  performing  devotional  services, 


IN  OUR  EFFECTUAL  CALLING.  87 

which  before  satisfied  his  conscience  and  gratified 
his  pride.  For  now,  guilt  burns  his  soul,  and  con- 
science sharpens  her  sting;  while  the  terrors  of  the 
Almighty  seem  to  be  set  in  array  against  him.  The 
duties  he  has  neglected,  the  mercies  he  has  abused, 
and  the  daring  acts  of  rebellion  he  has  committed 
against  his  divine  Sovereign,  crowd  in  upon  his 
mind  and  rack  his  very  soul.  The  justice  of  the 
Lawgiver  appears  ready  to  vindicate  the  law,  as 
holy  and  good;  and,  like  an  incensed  adversary, 
unsheaths  his  sword  and  makes  a  loud  demand  for 
vengeance.  In  such  a  situation,  he  cannot  but  ear- 
nestly seek  to  escape  impending  ruin.  But  yet, 
his  heart  being  deeply  leavened  with  legal  pride, 
and  acquainted  with  the  divine  righteousness,  he 
labours  to  obtain  salvation,  as  it  were,  by  the  works 
of  the  law.  When,  by  the  Spirit  and  word  of  truth, 
he  is  farther  made  sensible  of  his  natural  depravity  f 
and  of  the  defects  attending  his  best  performances; 
when  he  considers  how  very,  imperfect  they  all  ap- 
pear in  his  own  eye,  and  that  a  perfect  righteous- 
ness is  absolutely  necessary  to  his  acceptance  with 
the  eternal  Judge,  then  his  hopes  of  salvation  by 
his  own  obedience  vanish,  and  his  apprehensions  of 
eternal  punishment  increase.  Thus,  when  the  law 
comes,  shining  in  its  purity  and  operating  on  his 
conscience  with  power,  sin  is  revived ;  a  sense  of 
deserved  wrath  possesses  the  soul,  and  his  former 
self-righteous  hopes  expire. 

He  now  reflects  on  his  past  ignorance  and  phari- 
saical  pride,  with  the  greatest  amazement  and  the 
deepest  self-abhorrence.  However  reluctant,  he  is 
obliged  to  give  up  his  former  exalted  notions  of  his 
own  moral  excellence,  and  is  compelled,  with  the 


88  Of  grace,  as  it  reigns 

polluted  leper,  to- cry,  Unclean!  unclean!  Now  he 
perceives  a  propriety,  now  he  feels  an  energy  in 
those  emphatical  scripture  phrases,  which  describe 
the  state  of  a  natural  man,  by  a  filthy  sow  wallowing 
in  the  mire — by  a  dog  in  love  with  his  vomit — and 
by  an  open  sepulchre,  emitting  the  abhorred  stench 
of  a  putrefying  carcase.  These  objects,  he  is  fully 
convinced,  are  infinitely  less  offensive  to  the  most 
delicate  person  and  the  keenest  sense,  than  that 
moral  polution  is,  which,  in  the  sight  of  a  holy 
God,  has  defiled  his  whole  soul.  Now  he  freely 
acknowledges,  that  what  he  used  to  look  upon  as  tri- 
vial offences,  are  shocking  crimes.  He  is  thorough- 
ly convinced  that  the  various  transgressions  of  his 
life,  however  vile  and  enormous, are  so  many  streams 
from  a  corrupt  fountain  within — that  they  proceed 
from  a  desperately  wicked  heart.  He  is  amazed, 
he  is  confounded,  when  he  reflects  on  his  inbred 
corruptions,  and  views  his  native  depravity.  His  eyes 
being  opened  to  behold  the  spirituality  and  vast 
extent  of  the  divine  law,  he  considers  his  whole  life 
as  one  continued  scene  of  iniquity.  For,  instead  of 
living  every  moment  of  his  time  in  uninterrupted 
and  most  fervent  love  of  God,  as  the  law  requires, 
he  finds,  to  his  grief  and  shame,  that  he  has  lived 
in  the  love  of  self  and  sin;  self-love  having  been 
his  law;  self-pleasing  all  his  end,  Viewing  the 
holy  law  as  a  transcript  of  divine  purity,  he  plainly 
sees  that  he  is  no  less  obliged  to  love  God  with  all 
the  powers  of  his  soul,  for  the  sake  of  his  infinite 
excellencies,  than  he  is  to  avoid  the  horrid  crimes 
of  murder  and  adultery.  In  a  word,  he  considers 
himself  as  the  chief  of  sinners.  The  sentence  of  the 
law,  though  terrible  to  the  last  degree,  he  allows 


IN  OUR  EFFECTUAL  CALLING.  89 

to  be  just.  The  execution  of  it  he  cannot  but 
dread;  yet  from  his  heart  he  acquits  both  the  Law- 
giver of  any  righteous  severity,  though  he  should 
never  taste  of  mercy.  His  language  is,  The  law  is 
just,  and  death  is  my  due. 

Methinks  I  behold  the  awakened  sinner,  sobbing 
with  anguish  and  bathed  in  tears,  fixed  in  thought 
and  indulging  reflection  about  his  state  and  his  dan- 
ger. 'The  law,  how  holy,  which  I  have  trans- 
gressed !  the  curse,  how  awful,  that  I  have  in- 
curred! My  crimes,  how  numerous!  Their  aggra- 
vations, how  dreadful!  How  ineffably  wretched 
my  state!  for  my  soul,  my  immortal  all  is  in  the 
utmost  jeopardy.  What  shall  I  do?  Whither 
shall  I  flee  for  refuge?  Shall  I  look  for  relief  to 
carnal  enjoyments  and  sinful  pleasures?  shall  I 
quaff  the  sparkling  bowl,  or  frequent  the  circles  of 
polite  amusement  ?  Such  a  procedure  would  en- 
hance my  guilt  and  increase  my  torment;  would  be 
like  seeking  an  asylum  in  hell.  Shall  I  plead  with 
my  Sovereign  and  Judge,  that  I  have  not  been  so 
wicked  as  others?  But  how  shall  I  prove  the  fact? 
or  if  I  could,  the  debtor  that  owes  but  fifty  pence, 
having  nothing  to  pay,  is  equally  obnoxious  to  an 
arrest  and  a  prison,  with  one  that  owes  five  hun- 
dred. For  Jehovah  declares,  Cursed  is  every  one 
that  continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them.  But  have  I  per- 
formed no  good  works  nor  any  obedience  from 
which  I  may  extract  some  comfort,  on  which  I  may 
build  my  hope  of  acceptance?  Here,  alas,  I  am 
entirely  destitute.  Conscious  I  am,  that  I  have 
not  loved  God,  that  I  have  not  sought  his  glory ; 
and  without  these  there  is  no  acceptable  obedience. 
8* 


90  OF  GRACE,  AS  IT  REIGNS 

My  very  prayers  need  an  atonement,  and  my  tears 
want  washing.  Shall  I  promise  amendment  and 
vow  reformation,  if  He,  to  whom  I  have  forfeited 
my  life,  will  be  pleased  to  spare  it?  Shall  I  say, 
with  him  in  the  parable  that  owed  ten  thousand 
talents,  Have  patience  with  me,  and  I  will 'pay  thee 
all  ?  This  would  be  an  evidence  of  superlative 
pride,  and  an  instance  of  the  greatest  folly.  My 
debt,  like  his,  is  enormous;  and  would  my  Creditor 
compound  for  the  widow's  two  mites,  I  should  still 
be  insolvent.  I  now  find  by  experience  that  I  am 
utterly  without  strength.  But  supposing  I  possessed 
abilities,  and  were  to  perform  a  perfect  obedience  in 
future;  this  wrould  make  no  amends  for  my  past 
trangressions:  the  old  and  heavy  score  will  still 
stand  against  me.  Had  my  offences  been  com- 
mitted against  a  fellow-creature,  I  might  possibly 
have  been  able  to  make  compensation.  But  they 
are  against  my  Maker,  to  whom  I  owe  my  time  and 
talents — all  that  I  have  and  all  that  I  am.  If  one 
man  sin  against  another,  the  judge  shall  judge  him  ; 
but  if  a  man  sin  against  the  Lord,  who  shall  entreat 
for  him  ;  or  how  shall  the  offender  atone  for  his 
crimes?  It  is  the  infinite  Jehovah  against  whom 
I  have  sinned:  it  is  the  eternal  Sovereign  of  all 
worlds  against  whom  1  have  rebelled.  Who  then 
shall  entreat  for  me!  Yes,  I  have  trampled  on  in- 
finite authority.  The  language  of  my  stubborn 
heart  and  abominable  conduct  has  been,  Who  is  the 
Lord  that  I  should  obey  him?  As  the  universal 
Governor,  I  have  renounced  his  dominion,  and 
seated  self  on  the  throne;  as  my  constant  Bene- 
factor, I  have  abused  his  mercies  to  his  dishonour. 
Infinitely   perfect  and   supremely  amiable   as  he  \s 


IN  OUR  EFFECTUAL  CALLING.  9  1 

in  himself,  I  have  neither  loved  nor  adored  him :  I 
have  treated  him  as  though  he  deserved  neither  af- 
fection nor  reverence.  1  have,  shocking  impiety!  I 
have  perferred  the  vilest  lusts,  and  the  gratification 
of  the  worst  appetites,  to  his  honour  and  service. 
How  have  I  neglected  the  divine  word  and  sacred 
worship?  I  have  treated  the  Bible  as  if  it  were 
not  worthy  of  a  serious  perusal,  and  in  so  doing 
have  been  a  practical  Deist.  The  assemblies  of  the 
saints,  my  closet,  my  conscience,  all  bear  testimony 
against  me,  that  I  have  lived  as  without  God  in  the 
world.  Or,  if  at  any  time  I  have  attended  religi- 
ous worship  in  public  or  private,  how  have  I  mocked 
my  Maker?  I  have  behaved  myself  in  his  awful 
presence,  as  though  he  had  been  a  senseless  idol; 
one  who  neither  knew  nor  cared  how  he  was  wor- 
shipped. When  I  pretended  to  acknowledge  my 
sins,  my  confessions  froze  on  my  formal  lips  :  and 
if  I  asked  for  heavenly  blessings,  it  was  as  though 
I  had  little  or  no  necessity  for  them.  With  delight 
and  avidity  I  have  pursued  transitory  pleasures 
and  vicious  enjoyments ;  but  as  to  the  worship  of 
God  I  have  been  ready  to  cry,  O  what  a  weariness 
is  it  I  I  have  said  to  God,  it  has  been  the  language 
of  my  heart  and  conduct,  Depart  from  me,  for  1 
desire  not  the  knowledge  of  thy  xcays.  Who  is  the 
Almighty  that  I  should  serve  him?  c(nd  what  profit 
shall  I  have  if  I  pray  to  him?  Can  I  doubt,  then, 
can  I  question  for  a  single  moment,  whether  I  de- 
serve to  die,  deserve  to  be  damned !  Damned  ! 
dreadful  punishment !  Imagination  recoils  at  the 
thought.  The  idea  chills  my  blood.  Heaven  avert 
the  impending,  the  righteous  vengeance !  But  God 
is  just ;    and  justice  requires  that  sin    should   not 


92 


OF  GRACE,  AS  IT  REIGNS 


escape  with  impunity.  Does  it  not  follow,  then 
that  my  eternal  misery  is  inevitable?  In  what 
other  way  can  the  rights  of  the  Godhead,  the 
honour  of  divine  holiness,  truth,  and  justice  be 
maintained  ?  If  no  other  way  can  be  found,  wretch 
that  I  am  !  I  am  lost  for  ever.'  Thus  he  lies  at  the 
feet  of  sovereign  mercy. 

As  a  rebel   against  the  Majesty  of  heaven,  and 
conscious  that  he  deserves  to  perish,  he  lies  deep  in 
the  dust  of  self-abasement,  and  low  at  the  footstool 
of  divine    grace.     But  his  all  being   at  stake  for 
eternity,  and  not  being  sunk  into  absolute  despair, 
he  ventures  to  address  the  blessed  God.     Being  well 
persuaded,  that  if  his  request  be  granted,  and  his 
person  accepted,  his  soul  shall  live  ;  and  that  if  his 
prayer  be  rejected  and  his  person  abhorred,  he  can 
but  die.     With  trembling  hands  and   a  throbbing 
heart,  with  downcast   looks   and  faltering  lips,  he 
therefore   thus  proceeds:   *  Offended  Sovereign!    I 
am  justly   under  sentence    of  death,  and  should  I 
eternally  perish,  yet  thou  art  righteous.     My  mouth 
must  be  stopped  ;  I  have  no  right  to  complain.     But 
is  there  nothing  in  thy  revealed  character  that  may 
encourage  a  miserable  creature    and  a  guilty  cri- 
minal, to  look  for  mercy  and  hope  for  acceptance  ? 
Art  thou  not  a  compassionate  Saviour,  as  well  as  a 
just  God  ?     Is    not  Jesus  thy  only  Son,  and  hast 
thou  not  set  him  forth  as  a  propitiation  through  faith 
in  his  blood?     To  him,  therefore,  as  my  only  asy- 
lum from  divine  wrath,  I  would  flee.    Yet,  if  repulsed, 
I  dare  not,  I  cannot  object,  for    I    have  no   claim 
on  thy  mercy.     Only,  if  it  seemed  good  to  thee  to 
save  the  vilest  of  sinners,  the  most  wretched  of  crea- 
tures;  if  it  please  thee  to  extend  infinite  mercy  to 


IN  OUR  EFFECTUAL  CALLING. 


93 


one  who  deserves  infinite  misery,  and  is  obliged  to  con- 
demn himself;  the  greater  will  be  the  glory  of  thy  com* 
passion.  However,  as  a  supplicant  at  the  throne 
of  grace ;  as  a  perishing  sinner,  who  has  no  hope 
but  in  sovereign  mercy  and  in  the  blood  of  the  cross ; 
I  am  resolved  to  await,  until  freely  received,  or  ab- 
solutely rejected.  If  rejected,  I  must  bear  it  as  my 
just  desert;  if  accepted,  boundless  grace  shall  have 
the  glory.'*  Thus  the  name  and  the  work  of  Jesus 
forbid  despair,  and  shed  a  beam  of  hope  on  his  be- 
nighted soul. 

One  would  imagine,  that  the  gospel  of  reigning 

♦Let  none  of  my  readers  imagine  that  the  process  of  convic- 
tion here  described,  is  designed  as  a  standard  for  their  experience; 
or  that  I  would  limit  the  Holy  One  of  Israel  to  the  same  way  and 
manner  of  working  on  the  minds  of  sinners,  when  he  brings  them 
to  know  themselves,  their  state,  and  their  danger.  I  have  no  such 
intention;  being  well  aware  God  is  a  Sovereign,  and  acts  as  he 
pleases  in  this,  as  all  other  things.  For  though  every  sinner  must 
feel  his  want,  before  he  will  either  seek,  or  accept  relief  at  the  hand 
of  grace,  yet  the  Lord  has  various  ways  to  make  his  people  willing 
in  the  day  of  his  power.  Some  he  enlightens  in  a  more  gradual 
way,  and  draws  them  to  Christ  by  gentler  means,  as  it  were  with 
the  cords  of  love :  while  he  strikes  conviction  into  the  mind  of 
others,  as  with  the  voice  of  thunder,  and  sudden  as  a  flash  of  light- 
ning. They  are  brought  to  the  very  brink  of  despair,  and  shook, 
as  it  were,  over  the  bottomless  pit.  Nor  have  we  any  business  to 
inquire  into  the  reasons  of  this  difference  in  the  divine  conduct. 
As  the  Lord  saves  whom  he  will,  so  he  may  bring  them  to  the 
knowledge  of  his  salvation  in  what  way,  and  by  what  means  ho 
pleases.  If  any  one  doubt  whether  his  convictions  be  genuine,  let 
him  remember,  that  the  questions  he  should  ask  himself,  in  order 
to  attain  satisfaction,  are  not,  iHow  long  did  I  lie  under  them? 
To  what  a  degree  of  terror  did  they  proceed ;  By  what  means  were 
they  wrought?'  But,  'Does  it  stand  true  in  my  conscience,  that 
I  have  sinned  and  deserve  to  perish?  It  is  a  fact,  that  nothing  but 
the  grace  of  God  can  relieve  me?'  These  arc  the  questions  which 
demand  his  notice,  and  a  suitable  answer  solves  the  query, 


94  OF    GRACE,    AS    IT    REIGNS 

grace,  that  the  tidings  of  a  free  Saviour  and  a  full 
salvation  would  be  embraced  with  the  utmost  rea- 
diness by  a  sinner  thus  convinced.  One  would 
suppose  that,  so  soon  as  he  heard  the  divine  report, 
he  could  not  forbear  exclaiming,  in  a  transport  of 
joy,  ■  This  is  the  Saviour  I  want  !  This  salvation 
is  every  way  suitable  to  my  condition.  Perfect  in 
itself,  and  free  for  the  unworthy  sinner.  Won- 
derful truth  !  astonishing  grace !  What  could  I 
have,  what  can  I  desire  more  ?  Here  I  will  rest ; 
in  this  I  will  glory.'  But,  alas !  this  is  not  always 
the  case.  Observation  and  experience  prove,  that 
the  awakened  sinner  is  frequently  backward,  ex- 
ceedingly backward,  to  receive  comfort  from  the 
glorious  gospel.  This  arises,  not  from  any  defect 
in  the  grace  it  reveals,  or  in  the  salvation  it  brings  ; 
not  because  the  sinner  is  under  any  necessity,  or 
in  any  distress,  for  which  it  has  not  provided  com- 
plete relief;  but  because  he  does  .  not  behold  the 
glory  of  that  grace  which  reigns  triumphant  in  it, 
and  the  design  of  God  in  making  such  a  provision. 
He  wants  to  find  himself  some  way  distinguished, 
as  a  proper  object  of  mercy,  by  holy  tempers  and 
sanctified  affections.  This  is  a  bar  to  his  comfort, 
this  is  his  grand  embarrassment.  In  other  w;ords, 
he  is  ready  to  fear  that  he  is  not  sufficiently  hum- 
bled under  a  sense  of  sin — that  he  has  not  a  suita- 
ble abhorrence  of  it — or,  that  he  has  not  those 
fervent  breathings  after  Christ  and  holiness  which 
he  ought  to  have,  before  he  can  be  warranted  to 
look  for  salvation  with  a  well-grounded  hope  of 
success.*     Thus  the  sinner,   even    when    his  con- 

*  Here  it  should  be  well  observed,  that  deep  distress,  arising-  from 
the  fear  of  hell,  is  not  required  of  any,  in  order  to  peace  with  God; 


IN  OUR  EFFECTUAL  CALLING.  95 

science  is  oppressed  with  guilt,  and  earnestly 
desirous  of  salvation,  opposes  the  true  grace  of 
God,  by  desiring  some  worthiness  of  his  own, 
Whence  it  appears,  that  the  genuine  self-denial  of 
the  gospel  is  the  hardest  sacrifice  to  human  pride. 

But  Grace  reigns.  The  Spirit  of  truth,  a  prin- 
cipal part  of  whose  business  it  is,  in  the  economy 
of  salvation,  to  testify  of  Christ  and  of  sovereign 
mercy  by  him,  still  calls  the  poor  alarmed  wretch 
by  the  gospel.  Evidencing  to  his  conscience,  not 
only  the  all-sufficiency,  but  also  the  absolute  fine- 
ness of  the  glorious  Redeemer.  Manifesting,  that 
there  are  no  good  qualities  to  be  obtained  :  no 
righteous  acts  to  be  performed,  either  to  gain  an 
interest  in  him,  or  to  qualify  for  him.  Showing, 
yet  farther,  that  conviction  of  sin,  and  a  sense  of 
want,  are  not  to  be  accounted  conditions  of  our 
acceptance  with  Christ  and  salvation  by  him ;  nor 
ought  they  to  be  esteemed  previously  necessary  to 
our  believing  in  him,  on  any  other  account,  than 
as  a  sensibility  of  our  spiritual  poverty  and  wretch- 
edness, renders  relief  in  a  way  of  grace  truly 
welcome.     This    is  needful,  not    as  inclining  God 

for  such  distress  does  not  belong  to  the  precepts  of  the  law,  but  to 
its  curse.  Terrifying  apprehensions  of  eternal  punishment  are  no 
part  of  that  which  is  required  of  sinners,  but  of  what  is  inflicted 
on  them.  There  is  indeed  an  evangelical  sorrow  for  sin,  that  is 
our  duty;  which  is  commanded,  and  has  promises  annexed  to  it: 
but  legal  terrors,  proceeding  from  the  curse  of  the  law,  not  from 
its  precept;  expressing  a  sense  of  danger  from  the  law,  rather  than 
of  having  done  evil  against  the  law;  are  no  marks  of  love  to  God, 
or  of  any  holy  temper.  An  awakened  sinner,  therefore,  wishing  for 
distresses  of  this  kind,  is  a  person  seeking  the  misery  of  unbelief 
that  he  may  obtain  a  permission  to  believe.  See  Dr.  Owen  on  the 
Holy  Spirit,  p.  306. 


96  OF  GRACE,  AS  IT  REIGNS 

to  give,  but  as  disposing  us  to  receive.  A  sinner 
will  neither  seek  nor  accept  the  great  atonement, 
till  sensible  that  divine  wrath  and  the  damnation 
of  hell,  are  what  he  deserves;  and  what,  without 
the  propitiation  of  the  adorable  Jesus,  he  must  un- 
avoidably suffer. 

I  take  it  for  granted  that  we  must  come  to  Christ 
under  that  character  by  which  he  calls  us.  Now, 
it  is  evident,  he  invites  us  by  the  name  of  sinners. 
As  sinners,  therefore,  miserable,  ruined  sinners, 
we  must  come  to  him  for  life  and  salvation.  The 
gospel  of  peace  is  preached  to  such,  and  them 
the  gospel  calls ;  even  those  who  are  not  conscious 
that  they  are  the  subjects  of  any  good  disposition. 
Yes  disconsolate  sinner,  be  it  known  to  you,  be  it 
never  forgotten  by  you,  that  the  gospel,  with  all  its 
blessings,  that  Christ,  with  all  his  fulness,  are  a 
glorious  provision  made  by  the  great  Sovereign, 
and  by  grace  as  reigning,  for  the  guilty  and  the 
wretched — for  such  as  have  nothing  of  their  own 
on  which  to  rely,  and  utterly  despare  of  ever  being 
able  to  do  any  thing  for  that  purpose.  The  under- 
taking of  Jesus  Christ  was  intended  for  the  relief 
of  such  as  are  ungodly,  altogether  miserable,  and 
without  hope  in  themselves.  Such  was  the  bene- 
ficent design  of  God,  and  such  is  the  salutary 
genius  of  his  gospel.  Delightful,  ravishing  truth  ! 
enough,  one  would  think,  to  make  the  brow  of 
melancholy  wear  a  smile.  Let  me  indulge  the 
pleasing  thought,  and  once  more  express  the  charm, 
ing  idea.  The  blessings  of  grace  were  never 
designed  to  distinguish  the  worthy,  or  to  reward 
merit,  but  to  relieve  the  wretched  and  save  the 
desperate.     These  hear  and  rejoice !  these  are  the 


IN  OUR  EFFECTUAL  CALLING.  97 

patentees  in  the- heavenly  grant.  Yea,  they  have 
an  exclusive  right.  For  as  to  all  those  who  ima- 
gine themselves  to  be  the  better  sort  of  people  ; 
who  depend  on  their  own  duties,  and  plead  their 
own  worthiness;  who  are  not  willing  to  stand  on  a 
level  with  publicans  and  harlots,  Christ  has  nothing 
to  do  with  them,  nor  the  gospel  any  thing  to  say 
to  them.  As  they  are  too  proud  to  live  upon  alms, 
or  to  be  entirely  beholden  to  sovereign  grace  for 
all  their  salvation,  so  they  must  not  take  it  amiss, 
if  they  have  not  the  least  assistance  from  that  quar- 
ter. They  appeal  to  the  law,  and  by  it  they  must 
stand  or  fall. 

He,  therefore,  who  believes  in  Christ,  relies  on 
him  as  the  justificr  of  the  ungodly.  Nor  does  he 
consider  himself  in  any  other  light,  bearing 

any  other  character,  in  that  very  moment  when  he 
first  believes  on  him:  if  lie  did,  he  could  not 
believe  on  him  as  the  justificr  of  such.  The  only 
encouragement  a  sinner  has  to  apply  to  Christ  for 
all  that  he  wants,  consists  not  in  a  consciousness  of 
being  possessed  of  any  pious  disposition,  of  having 
come  up  to  terms,  performed  any  conditions,  or  as 
being  any  way  different  from  what  he  was  before — 
but  in  that  grace  which  reigns,  and  is  proclaimed 
in  the  gospel.  Yes;  the  free  declarations  of  the 
gospel  concerning  Jesus,  contain  a  sufficient  war- 
rant for  the  vilest  sinner,  in  the  most  desperate 
circumstances,  to  look  for  relief  at  the  hand  of 
Christ.  Such  as,  1  came  not  to  call  the  righteous  hut 
sinners  to  repentance.  The  Son  of  man  is  come  to  seek 
and  to  save  that  which  was  lost.  Look  unto  me,  and 
be  ye  saved,  all  the  ends  of  the  earth.  Come  unto 
me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will 
9 


88 


OF  GRACE,  AS  IT  REIGNS 


give  you  rest.  Him  that  cometh  unto  me,  I  will  in  no 
wise  cast  out.  Whosoever  belie veth  in  Him  shall  not 
perish,  but  have  eternal  life. 

In  these  as  in  similar  passages  of  holy  writ, 
the  sinner  is  encouraged  to  look  to  the  Lord  Re- 
deemer with  assurance  that  in  so  doing  he  shall 
not  be  disappointed;  to  look  to  him,  not  as  one 
whose  character  and  state  are  different  from  those 
of  the  world  in  common,  but  as  a  guilty  creature, 
and  ready  to  perish.  These  free  declarations  are 
founded  on  the  glorious  undertaking,  and  finished 
work  of  Christ;  who  suffered  for  the  unjust;  who 
died  for  men,  while  sinners  and  ungodly  ;  and  who 
reconciled  them  to  God  when  they  were  enemies. 
So  that  all  things  are  now  ready  for  the  sinner's 
enjoyment  and  happiness;  here,  in  a  life  of  faith 
and  holiness — hereafter,  in  the  fruition  of  glory. 
These  divine  testimonies  are  only  a  specimen  of 
what  might  be  produced  on  the  occasion;  and  they, 
together  with  others  of  the  same  import,  are  the 
proper  ground  of  our  faith  in  Christ,  or  dependance 
on  him  for  everlasting  salvation. 

Hence,  it  appears,  that  the  sinner  who  is  effect- 
tually  called  of  God,  is  not  led  by  the  Holy  Spirit 
to  believe  in  a  dying  Redeemer,  under  a  persuasion 
of  his  being  now  distinguished  from  his  ungodly 
neighbours,  and  former  self;  or,  in  other  words,  of 
his  being  a  much  better  man  than  he  was  before,  in 
virtue  of  any  good  habits  or  qualities ;  nor  does  his 
comfort  arise;  from  any  such  supposed  alteration. 
No;  the  divine  Spirit  does  not  bear  witness  to  our 
spirits  concerning  our  own  inherent  excellencies,  or 
inform  us  how  much  we  are  superior  to  others,  but 
concerning  the  all-sufficiency,  suitableness,  and  ab- 


IN  OUR  EFFECTUAL  CALLING.  90 

solute  freeness  of  Christ,  and  of  all  the  blessings 
included  in  his  mediation.  The  basis  of  a  believer's 
hope,  and  the  source  of  his  spiritual  joy,  arc  not  a 
consciousness  that  he  has  done  something  toward  his 
own  salvation. — call  it  believing,  or  what  you  will, — 
but  the  truth  he  believes,  and  the  Saviour  on  whom 
he  relies  ;  which  truth,  possessed  in  the  heart,  is  also 
the  spring  of  his  holiness. 

A  sinner  being  brought,  under  the  influence  of 
the  blessed  Spirit,  and  by  the  instrumentality  of  the 
Gospel,  to  renounce  every  false  confidence,  and 
legal  hope,  and,  as  to  acceptance  with  the  Most 
High,  to  pour  contempt  on  every  righteousness 
which  is  not  in  all  respects  perfect,  leans  on  Christ, 
as  the  Rock  of  ages — cleaves  to  him,  as  the  only 
hope  of  the  guilty — and  rejoices  in  him,  as  able  to 
save  to  the  uttermost  all  without  exception,  icho 
come  to  God  by  him.  Now  a  new  scene  of  things 
opens  to  his  view.  He  beholds,  with  amazement, 
how  God  can  be  just,  and  yet  the  justifier  of  the 
ungodly.  The  just  God  and  the  Saviour  appear  in 
the  same  point  of  light.  Now  the  everlasting  cove- 
nant unveils  its  infinite  stores  to  his  ravished  sight, 
and  the  Gospel  pours  its  healing  balm  into  his 
wounded  conscience.  Jesus  Christ  and  his  righte- 
ousness are  now  his  only  hope.  He  finds  a  suffi- 
ciency in  the  glorious  Immanuel,  not  only  to  supply 
all  his  wants,  but  to  make  him  infinitely  rich,  and 
eternally  happy,  and  in  him  he  rests  completely 
satisfied.  He  who,  but  a  little  before,  stood  trem- 
bling and  confounded  at  the  tribunal  of  conscience, 
wTho  could  scarcely  imagine  that  God  would  be 
righteous  if  he  did  not  pour  out  his  vengeance  upon 
him,  finds  the  work  of  the  heavenly  Substitute  a  full 


100  OF  GRACE,  AS  IT  REIGNS 

vindication  of  the  rights  of  justice,  and  an  everlast- 
ing foundation  for  the  strongest  confidence.  This 
wonderful  expedient,  so  well  adapted  to  glorify  God. 
and  save  the  sinner,  he  beholds  with  astonishment, 
and  contemplates  with  rapture.  Yes !  beholding 
Grace  on  the  throne,  he  bows,  adores,  and  rejoices. 
Gratitude  abounds  in  his  heart,  and  praise  flows 
from  his  lips. 

When  he  reflects  on  his  present  unworthiness, 
and  former  state,  beholding  what  enmity  he  che- 
rished in  his  bosom  against  his  Maker ;  when  he 
considers  how  carnal  his  affections,  how  stubborn 
his  will,  how  proud  his  heart;  how  often  he  had, 
in  his  conduct,  adopted  the  language  of  those  who 
say  to  the  Almighty,  Depart  from  us,  for  ice  desire 
not  the  knowledge  of  thy  ways  ;  he  is  amazed  that  he 
was  not  long  since  transmitted  to  hell.  When  he 
farther  considers,  how  loth  he  was  to  acknowledge 
divine  sovereignty,  and  bow  to  heavenly  mercy, 
how  long  he  resisted  the  calls  of  providence,  how 
often  he  stifled  the  remonstrances  of  conscience, 
and  that,  if  less  than  an  infinite  Agent  had  been 
employed  in  reducing  an  obstinate  rebel  to  obe- 
dience, he  had  been  finally' obdurate,  and  eternally 
miserable  ;  when  he  thus  reflects,  he  is  filled  with 
pleasing  astonishment.  On  a  comparison  between 
what  his  offences  deserved,  and  what  God  has  be- 
stowed, he  cannot  forbear  exclaiming,  <  What  hath 
God  wrought ! — What  a  mericle  of  mercy  I'  He 
is  convinced,  to  a  demonstration,  that  his  Calling 
must  be  ascribed  to  reigning  grace.  He  is  fully 
persuaded  that  God  was  the  first  mover  in  this,  as 
well  as  in  every  other  blessing  bestowed,  in  every 
other  benefit  enjoyed  or  promised.     When  he  me- 


IN  OUR  EFFECTUAL  CALLING.  101 

ditates  upon  his  calling,  his  language  is,  '  I  am  found 
of  Him  whom  I  neither  loved  nor  sought.  He  is 
manifested  to  me,  after  whom  I  did  not  inquire/ 
He  will  say,  *  I  am  known  of  God,  I  am  apprehended 
of  Christ,'  rather  than  I  know  God,  I  apprehend 
Christ.' 

Thus  to  be  called  of  God  is  an  instance  of 
reigning  grace,  and  an  evidence  of  distinguishing 
love.  Happy  are  you,  reader,  if  you  know  by  ex- 
perience what  it  is  to  be  called  by  grace.  If  such 
be  your  state,  it  becomes  your  indispensable  duty 
to  walk  worthy  of  your  calling ;  for  it  is  high,  holy, 
heavenly.  Yes,  believer,  your  calling  is  truly 
noble.  You  arc  called  out  of  darkness  into  mar- 
vellous light;  and  out  of  worse  than  Egyptian 
bondage  into  the  glorious  liberty  of  the  sons  of 
God.  You  are  called  out  of  the  world  into  fellow- 
ship with  Jesus  Christ.  Called,  you  are,  out  of  a 
state  of  open  rebellion  against  God,  and  painful 
anxiety  of  mind,  into  a  state  of  reconciliation  and 
friendship,  of  conscious  peace,  and  heavenly  joy. 
What  shall  I  say  ?  You  are  called  from  the  slavery 
of  sin  to  the  practice  of  holiness — into  a  state  of 
grace  here,  and  the  enjoyment  of  glory  hereafter. 
In  short,  it  is  the  High  God  that  called  you ;  it  is 
the  way  of  holiness  in  which  you  are  called  to  walk  ; 
and  it  is  an  unfading  inheritance,  an  eternal  king- 
dom you  are  called  to  enjoy.  Here  is  your  bles- 
sedness, and  here  is  your  duty.  The  consideration 
of  these  things,  as  a  noble  incentive  to  obedience, 
should  fire  your  mind  with  godly  zeal,  should  fill 
your  heart  with  Christian  gratitude,  should  direct 
your  feet  in  the  paths  of  duty,  and  manifest  its  con- 
straining influence  through  your  whole  conduct. 
9* 


102  OF  GRACE,  AS  IT  REIGN3 

To  you  that  are  uncalled,  what  shall  I  say  1 
Your  state  is  awful.  For,  leaving  the  world  in 
your  present  situation,  you  are  lost  for  ever — you 
die  to  eternity ;  for  none  shall  be  glorified  hereafter 
but  such  as  are  called  here.  If  death  should  sum- 
mon you  hence  before  you  are  converted  to 
Christ,  what  will  become  of  you?  As  dry  stubble 
you  must  fall  into  the  hands  of  him  who  is  a  con- 
suming fire.  You  may  entirely  neglect  the  con- 
cerns of  ycur  soul ;  you  may,  for  a  season,  trifle 
with  the  affairs  of  religion,  and  hear  the  Gospel 
with  a  careless  indifference;  but  if  grace  should 
not  interpose  for  your  rescue,  dreadful  will  be  the 
issue.  The  word  of  God,  and  the  Gospel  of  Christ 
will  be  a  swift  witness  against  you  another  day, 
will  be  the  savour  of  death  unto  death  to  your  souls  ; 
while  God,  even  God  himself  will  be  your  eternal 
enemy.  Consider  this,  ye  that  forget  God,  lest  he 
tear  you  in  pieces,  and  there  be  none  to  deliver. 

If  you  attend  on  a  preached  Gospel,  and  frequent 
the  house  of  God,  do  not  take  it  for  granted  that 
you  must  needs  be  a  Christian,  because  you  make 
a  public  profession,  and  yield  a  cool  assent  to  the 
truth.  This  thousands  have  done;  this  you  may 
do,  and  yet  perish  for  ever.  If  not  divorced  from 
the  law,  if  not  renewed  in  your  mind,  and  enabled 
to  believe  in  Christ,  as  a  miserable  helpless  sinner, 
it  will  soon  appear,  that  you  have  only  chosen  a 
more  decent,  though  less  frequented  path,  to  the  re- 
gions of  darkness ;  and  that  you  are  damned,  with 
the  single  advantage  of  having  left  a  respectable 
character  amongst  your  fellow-sinners.  A  poor 
compensation  this  for  the  loss  of  an  immortal  soul ! 


IN  OUR  EFFECTUAL  CALLING.  103 

and  an  awful  issue  of  a  religious  profession !     God 
grant  it  may  not  be  the  case  with  my  reader  ! 

Nor  let  any  one  mistake  a  set  of  evangelical  no- 
tions, received  by  education,  or  imbibed  under  a 
Gospel  ministry,  for  true  conversion,  and  faith  in 
the  Great  Redeemer.  A  mistake  here  is  fatal,  and 
has  been  the  ruin  of  multitudes.  A  professor  may 
be  wise  in  doctrinals,  and  able  to  vindicate  the 
truth  against  its  opposers,  while  his  heart  is  en- 
tirely carnal — cold  as  ice,  and  barren  as  a  rock. 
Though  I  understand  all  mysteries,  and  all  know- 
ledge, and  ham  not  charity — love  to  God,  and  love 
to  his  people — /  am  nothing.  Vain,  then,  are  the 
pretensions  of  all  those,  whatever  knowledge  they 
may  have  of  the  Gospel,  who  live  in  sin,  who  love 
not  God,  nor  seek  his  glory.  Tiicy  may  shine  in 
religious  conversation ;  they  may  display  their  ta- 
lents, and  feed  their  vanity,  by  defending  truth,  and 
refuting  error;  and,  conscious  of  superior  abilities, 
may  look  down  with  a  solemn  pride  on  persons  of 
meaner  parts  and  less  understanding  in  the  doctrines 
of  grace;  but  their  superior  knowledge  will  only 
aggravate  their  future  wo,  and  render  damnation 
itself  more  dreadful. 


CHAPTER  V. 

Of  Grace,  as  it  reigns  in  a  full,  free,   and  everlasting 
Pardon. 

Pardon  of  sin  is  a  blessing  of  superlative  worth, 
because  absolutely  necessary  to  present  peace  and 
future  salvation.  Without  it,  no  individual  of 
Adam's  race  can  be  happy.  When  the  conscience 
of  a  sinner  is  wounded  with  guilt,  and  oppressed 
with  fears  of  divine  wrath,  it  is  sought  with  ardour, 
as  the  most  desirable  thing;  it  is  received  with  joy, 
as  the  first  of  all  favours. 

But  great  and  necessary  as  the  blessing  is,  had 
it  not  been  for  that  revelation  contained  in  the 
Bible,  mankind  would  have  lain  under  a  sad  uncer- 
tainty, whether  there  was  any  such  thing  as  forgive- 
ness with  God.  Being  conscious  of  guilt,  yet  par- 
tial in  their  own  favour,  they  might  have  pleased 
themselves  with  conjectures,  that  he  would  not 
finally  condemn  all  his  offending  creatures;  but 
they  could  never  have  arrived  at  certainty.  For, 
by  whatever  medium  they  might  have  come  to  the 
knowledge  of  God,  as  the  author  of  nature  and 
Sovereign  of  the  world ;  by  the  same  means  they 
must  have  known*  that  perfection  is  essential  to 
the  Divine  Character;  and,  consequently,  that  the 
Deity  must  be  infinitely  opposite  to  moral  evil. 
But  whether  such  as  had  rebelled  against  their 
eternal  Sovereign  might  be  forgiven,  consistently 


OF  GRACE,  AS  IT  REIGNS,  &C.  105 

with  his  perfections  and  purposes,  and  without 
impeaching  his  honour  as  a  righteous  governor; 
this,  unassisted  reason  could  not  have  determined. 
Under  what  obligations  then  are  we  laid,  to  adore 
the  condescension  and  goodness  of  God,  who  has 
not  left  us  to  grope  in  the  dark,  and  to  form  a  thou- 
sand wild  conjectures  about  an  affair  of  so  much 
importance!  For,  possessing  a  divine  revelation  of 
the  richest  grace,  we  are  taught  with  absolute  cer- 
tainty, that  there  is  forgiveness  with  our  Maker 
and  Sovereign.  This  revelation  of  mercy  is  of 
great  antiquity,  and  almost  coeval  with  time  itself. 
It  was  known  to  the  patriarchs ;  it  was  exhibited 
in  a  clearer  manner  under  the  Mosaic  economy. 
But,  by  the  incarnation  and  work  of  the  Son  of 
God,  it  has  received  the  highest  confirmation,  and 
shines  in  all  its  glory.  Jehovah's  pardoning  good- 
ness was  loudly  proclaimed  to  Moses,  and  makes  a 
conspicuous  figure  in  that  sacred  name  by  which 
the  God  of  Israel  was  known  to  the  church  in  the 
wilderness.  And  the  Lord  descend'  d  i,i  the  cloud 
and  stood  with  him  there,  and  proclaimed  the  name 
of  the  lord.  And  the  Lord  passed  by  before  him, 
and  proclaimed,  the  Lord,  the  Lord  God,  mer- 
ciful and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth;  keeping  mercy  for  thousunds, 

FORGIVING    INIQUITY,    TRANSGRESSION,    AND    SIN.       Yes, 

to  the  eternal  sovereign  belong  mercies  and  for- 
givcnesses,  though  toe  have  rebelled  against  him. 

This  capital  blessing  of  the  new  covenant  is  re- 
presented in  the  book  of  God  by  many  strong  me- 
taphors, and  in  a  rich  variety  of  language;  yet  all 
in  exact  correspondence  to  the  different  views  which 
are  there  given  of  the  dreadful  nature  and  comply 


106  OF  GRACE,  AS  IT  REIGNS 

cated  evil  of  sin.  Is  the  sinner  described  as  all 
over  defiled  and  loathsome  with  hateful  impurity  ? 
his  pardon  is  denoted  by  the  perfect  cleansing  of  his 
person,  and  by  the  covering  of  all  his  filth,  Psal. 
xiv.  3.  xxxii.  1.  and  Ixxxv.  2.  1  John  i.  7.  Rev. 
i.  5.  Is  he  compared  to  a  wretched  insolvent,  and 
his  offences  to  a  debt  of  ten  thousand  talents  1  his 
pardon  is  represented  by  a  blotting  out  of  the  debt, 
or  by  a  non-imputation  of  it,  Psal.  xxxii.  2.  and  li. 
1,  9.  Matt,  xviii.  24.  Is  he  likened  to  a  person  who 
labours  under  the  weight  of  a  heavy  burden,  that 
galls  his  shoulders,  and  sinks  his  spirits  1  his  for- 
giveness is  represented  by  lifting  up,  and  by  re- 
moving the  painful  incumbrance,  Psal.  xxxviii.  4. 
and  xxxii.  1.  Matt.  xi.  28.  Are  his  transgressions 
for  their  nature,  number,  and  effects,  represented 
by  clouds ;  black,  lowering,  low-hung  clouds,  that 
are  just  ready  to  burst  in  a  storm,  and  deluge  the 
country  ?  his  pardon  is  described  by  their  total  abo~ 
lition,  by  blotting  them  out  from  the  face  of  heaven, 
so  that  no  trace  of  them  shall  be  found,  nor  any 
mortal  be  able  to  tell  what  is  become  of  them,  Isa. 
xliv.  22.  Is  disobedience  to  the  divine  law  pro- 
nounced rebellion  against  the  Majesty  of  heaven,  and 
the  sinner  considered  as  a  convict  under  sentence  of 
death  ?  forgiveness  consists  in  reversing  the  sen- 
tence,  and  in  remitting  the  penalty  due  to  his  crimes. 
Under  this  consideration,  which  is  the  proper  no- 
tion of  pardon,  the  language  of  a  gracious  God  is, 
Deliver  him  from  going  down  to  the  pit;  I  have 
found  a  ransom.  The  Lord  is  pleased  to  represent 
the  same  individual  blessing,  by  casting  our  sins 
behind  his  bach ;  by  casting  them  into  the  depths  of 
the  sea ;  by  removing  them  as  far  from  us  as  the 


+  IN  OUR  PARDON.  107 

east  is  from  the  west ;  by  remembering  them  no 
more;  and  by  making  scarlet  and  crimson  offences 
white  as  wool,  yea,  whiter  than  snow. 

In  this  forgiveness  Grace  reigns,  and  the  riches 
of  Grace  are  displayed.  It  is  an  absolutely  per- 
fect pardon  ;  and  to  make  it  so,  three  tilings  are 
required.  It  must  be  full,  free,  and  everlasting. 
That  is,  it  must  extend  to  all  sin;  it  must  be  vouch- 
safed without  any  conditions  to  be  performed  by 
the  sinner;  and  it  must  be  absolutety  irreversible. 
But  these  things  deserve  a  more  particular  consi- 
deration. 

That  forgiveness  which  is  equal  to  the  wants  of 
a  sinner  must  be  full — including  all  sins,  be  they 
ever  so  numerous — extending  to  all  their  aggrava- 
tions be  they  ever  so  enormous.  Every  sin  being 
a  transgression  of  divine  law,  and  every  transgres- 
sion subjecting  the  offender  to  a  dreadful  curse ;  if 
the  guilt  of  every  sin  be  not  removed,  if  the  penalty 
due  to  every  sin  be  not  remitted,  the  curse  must 
fall  upon  us,  and  wrath  must  be  our  portion.  Hence 
appears  the  necessity  of  a  full  pardon  in  order  to 
happiness.  And  as  it  is  essentially  necessary,  so 
it  is  granted.  The  scriptures  declare,  that  when 
our  offended  Sovereign  pardons  any  of  the  human 
race,  he  forgives  all  their  sins.  For,  says  the  King, 
whose  name  is  the  Lord  of  Hosts,  /  will  cleanse 
them  from  all  thdr  iniquities  ichereby  they  have 
sinned  against  me ;  and  I  will  pardon  all  their 
iniquities  ichereby  they  have  sinned,  and  whereby 
they  have  transgressed  against  me.  Delightful  de- 
claration !  To  forgive  sin  is  a  divine  prerogative. 
None  can  dispense  the  unspeakable  favour  but 
God.     This  he  declares  he  will  do :  and  that  he  will 


108  OF   GRACE,    AS    IT    REIGNS 

not  only  forgive  some  sins,  or  a  few,  but  all ;  all 
entirely. 

Let  us  hear  another  ambassador  from  the  court 
of  heaven.  The  Prophet  Micah,  when  speaking 
of  the  King  Eternal,  with  an  air  of  thanksgiving 
and  of  joy  declares,  He  will  turn  again,  He  will 
have  compassion  upon  us,  He  will  subdue  our  ini- 
quities :  and  thou  wilt  cast  all  their  sins  into  the 
depths  of  the  sea.  He  will  turn  again ;  not  as  an 
incensed  adversary,  to  execute  vengeance,  but  as  a 
friend  and  a  father,  to  manifest  his  grace.  Be- 
holding with  pity  our  miserable  condition  and 
helpless  circumstances.  He  will  have  compassion 
upon  us;  He  will  relieve  our  distress,  and  richly 
supply  all  our  various  wants.  As  disobedience  is 
the  cause  of  all  our  misery,  and  that  abominable 
thing  which  he  detests,  He  will  subdue  our  stub- 
born iniquities ;  he  will  remove  their  guilt  by  aton- 
ing blood,  and  annul  their  dominion  by  victorious 
grace.  And,  as  a  farther  expression  of  pardoning 
love,  Thou  wilt  cast,  not  a  few  or  the  greater  part 
only,  but  all  their  sins  into  the  depths  of  the  sea. 
Their  sins,  as  a  burden  too  heavy  to  bear,  as  an 
object  too  hateful  for  Thee  to  behold,  thou  wilt  for 
ever  remove  from  them,  for  ever  cast  out  of  thy 
sight.  Here  the  fulness  and  perpetuity  of  divine 
forgiveness  are  expressed  with  all  the  force  of 
language.  Another  infallible  writer  expresses  the 
glorious  truth,  and  celebrates  the  ineffable  blessing, 
in  language  of  exultation.  To  here  his  words  is 
delightful;  to  partake  in  his  joy  is  transporting. 
Bless  the  Lord,  0  my  soul,  and  all  that  is  within 
me  bless  his  holy  name — Who  forgiveth  all  thine 
iniquities,  who  healeath  all  thy  diseases.     Such  is 


IN  OUR  PARDON.  109 

his  language,  and  sucli  the  ground  of  his  exuberant 
joy;  and  a  solid  foundation  it  is  for  incessant 
thanksgiving.  For  when,  and  to  whomsoever,  God 
pardoneth  sin,  he  so  forgives  it,  that  as  to  the  eye 
of  his  vindictive  justice,  he  s<  :;erc 

is  none  to  be  found  that  can  be  charged  upon  them, 
Numb,  xxiii.  21.  Jer.  1.  20.  Rom.  viii.  33.  Hence 
there  is  no  condemnation  to  such  perso; 

This  forgiveness  is  worthy  of  God,  and  suitable 
to  the  chief  of  sinners.  Proceeding  from  sovereign 
grace,  it  reaches  the  foulest  crimes  and  the  most 
abominable  trans  s.     By  this  gracious  par- 

don, scarlet  and  crimson  sins  are  made  whiti 
yea,   whiter  than  The   Moody  sins   of  Ma- 

nasseh,  the  madness  of  rage  in  a  persecuting  Saul; 
the  bitter  taunts  of  the  thii  I  i  of  God, 

when  both  were  in  there  and 

the  sin  of  crucifying  the  Lord  of  glory;  these,  all 
these,  with  there  various  and  horrid  aggravations, 
have  been  pardoned.  These,  though  inconceivably 
heinous,  and  some  of  them  such  as  were  never  com- 
mitted, either  before  or  since,  have  been  forgiven 
by  a  gracious  God.     The  of  Christ  is  pos- 

sessed of  infinite  en<  the   super- 

lative dignity  of  him  who  shed  it,  v.nd  is  able  to 
cleanse  from  all  sin.  From  each  sin,  be  it  ever  so 
heinous;  from  all  sins,  be  they  ever  so  numerous. 
Thus  Grace,  like  a  mighty  and  compassionate  mo- 
narch, passes  an  act  of  oblivion  on  millions  and 
millions  of  the  most  aggravated  offences  and  com- 
plicated crimes. 

Did  the  most  abandoned  profligates  know  what 
forgiveness  there  is  with  God,  they  would  no  longer 
be  held  by  the  devil  under  that  injurious  persuasion 
10 


OP   GRACE,    AS    IT    REIGNS 

and  fatal  snare—  There  is  no  hope.  Nor  would  they 
form  the  rash  conclusion—  We  have  loved  strangers, 
and  after  them  will  we  go.  Jer.  ii.  25.  Jehovah  is 
the  God  of  pardon.  This  is  his  name,  and  this  is 
his  glory.  Exod.  xxxiv.  G,  7.  Neh.  ix.  17.  For 
thus  said  the  Lord,  /  will  pardon  all  their  iniqui- 
ties— and  it  shall  be  to  me  a  name  of  joy,  a  praise. 
and  an  honour,  before  all  the  nations  of  the  earth, 
and  all  the  angels  in  heaven  ;  which  shall  hear  of  all 
the  superlative  good  that  I  do  unto  them.  Jer. 
xxxiii.  8,  9.  Astonishing  words!  The  Sovereign 
of  all  worlds  seems  to  glory  in  pardoning  mercy, 
as  one  of  the  brightest  jewels  in  his  own  eternal 
crown.  Well,  therefore,  might  the  church  cry  out 
in  a  transport  of  joy,  Who  is  a  God  like  unto  thee  ? 
that  pardoneth  iniquity  of  the  most  complicated  and 
shocking  kind,  and  passeth  by,  with  the  utmost 
readiness,  ike  transgression  of  the  remnant  of  his 
heritage!  He  retaineth  not  his  anger  for  ever; 
and  the  glorious  reason  is,  a  reason  which  ought 
never  to  be  forgotten,  because  he  delighted  in  mer- 
cy.    Mic.  vii.  18. 

Come,  then,  poor  trembling  sinner  !  though  con- 
scious that  the  number  and  magnitude  of  your  sins 
arc  inexpressibly  great ;  come,  let  us  reason  to- 
gether, and  contemplate  the  riches  of  grace.  What 
though  you  are  by  nature  an  apostate  creature  and 
a  child  of  wrath;  though  you  have,  by  innumerable 
transgressions,  violated  the  law  of  God  and  incur- 
red its  everlasting  curse — Though  you  are  grown 
hoary  in  rebellion  against  your  divine  Sovereign, 
and  look  upon  yourself  as  a  monster  of  iniquity — 
Though  your  sins  of  heart,  of  lip,  and  life ;  sins  of 
omission  and  sins  of  commission ;  sins  of  ignorance 


IN  OUR  PARDON.  1  I  1 

and  sins  against  knowledge :  like  an  armed  host 
in  terrible  array  besiege  you  on  every  side,  and  call 
aloud  for  vengeance  on  your  guilty  head — Though, 
to  heighten  your  misery,  the  enemy  of  mankind 
should  come  in  like  a  flood,  and  load  you  with  hor- 
rid accusations,  should  tel!  you  that  by  your  ofTei. 
you  have  dared  God's  vengeance  to  his  i 
and  solemnly  mocked  him  in  your  duties  ;  and  so  set 
a  keener  edge  on  all  your  sensations  of  guilt — And, 
to  complete  your  distress,  though  your  own  con- 
science turn  evidence  agai  gratify  the  dread- 
ful verdict,  and  pronounce  lli 

so  that  you  are  ready  to  conclude  you  arc  almost  a 
damned  soul,  and  the  des- 

perate; yet  still  there  is  relief  to  be  ha 
withstanding  all  these  deplorable  circumstances, 
there  is  no  reason  to  sink  in  despair.  For,  behold  ! 
there  is  full  forgiveness  with  God ;  and,  such  is  his 
mercy,  he  waits  to  be  gracious  in  bestowing  the  in- 
valuable blessing.  As  he  never  confers  the  favour, 
on  account  of  any  tiling  in  the  object,  so 

he  never  withholds  it,  on  account  of  any  peculiar 
aggravations  in  the  sinner's  conduct  or  character. 
To  dispute  this,  is  to  deny  that  salvation  is  1 
Divine  mercy  is  not  conditional,  narrow,  or  limited  : 
not  like  that  which  is  exercised  by  men,  backward 
to  interpose,  till  something  inviting  appear  in  its  ob- 
ject. No;  it  is  divinely  sovereign,  and  absolutely 
free. 

Consider,  O  disconsolate  soul !  how  manv  mil- 
lions now  inhabit  the  regions  of  immortal  purity 
and  exult  in  bliss,  that  were  once  loathsome  with 
sin,  and  laden  with  guilt ;  pressed  with  fears,  and 
ready  to  sink  in  despair;  in  a  word,  altogether  as 


112 


OF  GRACE,  AS  IT  REIGNS 


abominable  and  wretched  as  you  can  possibly  be. 
Reflect  a  moment,  and  see  whether  you  can  find, 
among  those  spirits  of  the  just  made  perfect,  such 
as  were  by  nature  the  same,  and  before  mercy  was 
showed,  no  better  by  practice  than  yourself. 
There  you  will  find  that  adept  in  every  kind  of 
wickedness,  the  idolatrous  and  bloody  Manasseh. 
2  Kings  xxi.  2  Chron.  xxxiii.  There  you  may  see 
the  perfidious  Peter;  the  man  who,  contrary  to  the 
dictales  of  his  conscience,  to  the  warnings  of  his 
Master,  and  to  his  own  most  solemn  protestations, 
denied,  with  oaths  and  curses,  his  Lord  and  Sa- 
viour. Mark  xiv.  71.  There  you  may  behold  many 
of  the  profligate  Corinthians — persons  that  were 
once  a  reproach  to  their  country,  and  a  scandal  to 
human  nature.  •  While,  near  to  the  Son  of  God, 
and  seated  on  thrones  of  bliss,  you  cannot  but  be- 
hold many  of  those  Jerusalem  sinners,  who  em- 
brued  their  hands  in  the  blood  of  our  divine  Lord. 
These  make  a  distinguished  figure  among  the 
shining  hosts ;  the  very  thought  of  wThich  must  re- 
vive the  heart  of  a  drooping  sinner.  In  a  word, 
there  you  will  see  sinners  of  every  sort  and  of  every 
size.  So  that,  be  your  sins  like  a  debt  of  millions 
of  talents ;  be  they  more  in  number  than  the  stars 
in  the  firmament,  and  heavier  than  the  sand  of  the 
sea  ;  yet  this  full  forgiveness  superabounds.  Let 
this  be  your  rest  and  this  your  joy,  that  grace 
reigns  in  the  pardon  of  all  sin. 

The  next  requisite  in  a  complete  pardon  is,  that 
it  be  free ;  or,  in  other  words,  not  vouchsafed  on 
any  conditions  to  be  performed  by  the  sinner.  In 
regard  to  Christ  our  surety,  the  pardon  of  any, 
even  the  least  offence,  was  suspended  on  the  per- 


IN  OUR  PARDON.  113 

formance  of  the  most  dreadful  conditions  and  the 
hardest  terms.  The  conditions  were,  his  incarna- 
tion, his  most  perfect  obedience  to  the  divine  law, 
and  subjection  to  the  most  infamous  death  of  the 
cross.  As  to  Christ  our  substitute,  blood  was  the 
rigorous  condition;  blood  was  the  dreadful  de- 
mand; even  the  pouring  out  of  his  awn  Mood  was 
the  righteous  requisition  of  divine  justice.  For 
without  shedding  of  blood,  even  the  blood  of  the 
Prince  of  life  and  Lord  of  glory,  i/iere  is  no  remis- 
sion of  any  ofibnc.es.  The  atonement  of  our  glo- 
rious High  Priest  is  that  which  satisfies  the  claims 
of  justice,  which  procures  the  pardon  of  sin,  and 
pacifies  the  consciences  of  men,  when  pained  with 
a  sense  of  guilt. 

This  forgiveness  is,  notwithstanding,  absolutely 
free  to  the  pardoned  sinner.  It  is  dispensed  ac- 
cording to  the  riches  of  divine  mercy,  and  is  re- 
ceived in  a  way  of  grace.  As  it  is  written,  We 
have  redemption  through  his  blood,  even  the  forgive- 
ness of  sins,  according  to  the  riches  of  his  grace. 
The  death  of  Christ  is  the  meritorious  cause,  and 
the  glory  of  God  is  the  ultimate  end,  that  Jehovah 
has  in  view  when  he  bestows  the  blessing.  God 
for  Christ's  sale  hath  forgiven  you. — /,  even  I,  am 
he  that  blotteth  out  thy  transgressions  for  my  own 
sake.  The  last  passage  is  so  remarkably  apposite, 
that  I  cannot  forbear  transcribing  it  more  at  large. 
But  thou  hast  not  called  upon  me,  0  Jacob ;  but 
thou  hast  been  weary  of  me,  O  Israel.  Thou  hast 
not  brought  me  the  small  cattle  of  thy  burnt-offer- 
ings, neither  hast  thou  honoured  me  with  thy  sacri- 
fices. I  have  not  caused  thee  to  serve  with  an  offerings 
10* 


114 


OF  GRACE,  AS  IT  REIGJSS 


nor  wearied  thee  with  the  incense.     Thou  hast  brought 
me  no  sweet  cane  with  money,  neither  hast  thou  filled 
me   with  the  fat   of  thy   sacrifices,    but  thou   hast 
made  me  to  serve  with  thy  sins,  thou  hast  wearied 
me    with    thy    iniquities.       After    such    a    heavy 
charge ;  rather,  after  such  a  complication  of  charges 
exhibited  against  them,  who  could  expect  but  the 
next  word  would  flash  vengeance,  and  denounce  utter 
destruction?     But  lo!  rejoice,  O  ye  heavens!  and 
shout  for  joy,  O  ye  children  of  men !  every  syllable 
is    balm,    every    word    teems    with    consolation. 
jehovah   speaks — let   the    worst  of  sinners  attend 
and  hear/  7,  whom  thou  hast  so  notoriously   of- 
fended, even  I  am  he  that  blotteth  out  thy  transgres- 
sions;   not  because  thou  art  humble,  or  any  way 
qualified    for   mercy,  but  for   mine   own    sake  ;  to 
demonstrate  the  riches  of  my  grace  and  to  display 
the  glory  of  all  my  perfections.    And  so  fully  and 
effectually  shall  this   be  done,  that  /  will  not  re- 
member thy  sins  any    more.     Here    we    have   the 
apostle's  declaration  finely  exemplified,   Where  sin 
abounded  grace  did  much   more    abound.    In   the 
instance    before    us,    we   behold   a   people,    highly 
favoured  of  the    Lord,   neglecting  his  positive  ap- 
pointments,   though    easy    to   be    performed ;    we 
behold    them  restraining  prayer  before    God,  and 
quite  weary  of  his  worship.     Yea,  we  hear  their 
Sovereign  complain  that  they  have   caused  him  to 
serve  with  their  sins,  and  wearied  him  with  their 
multiplied  crimes;  and  yet  these  impious  wretches 
are  pardoned.     Amazing  mercy !  Sin  abounds  like 
a  flood,  but  grace  abounds  like  an  ocean.     If  pardon 
thus  circumstanced  be  not  absolutely  free,  in  respect 
of  the  criminal,  I  think  it  would  puzzle  the  most 


IN  OUR  PARDON.  115 

fruitful  invention  to  contrive  a  form  of  words  to  ex- 
press any  such  thing. 

The  spirit  of  inspiration,  speaking  by  the  same 
prophet  in  another  place,  declares,  For  the  iniquity 
of  his  covetousness  was  I  wroth,  and  smote  him;  I 
hid  me  and  was  wroth,  and  he  went  on  frouardiy  in 
the  tray  of  his  heart.  What  expedient  does  the 
Lord  try  next?  Since  these  milder  methods  did  not 
reclaim  the  obstinate,  rebellious,  covetous  wretch, 
it  might  naturally  be  expected  that  God  would  pro- 
ceed immediately  to  lay  on  severer  strokes,  and  to 
make  him  feel  the  1"  his  lifted  arm.    But 

reigning  grace  ci  !ors;  such  wonders  as  will 

fill  heaven  with  hallelujahs  to  all  eternity.  1  have 
seen  his  ways,  says  the  Lord.  Surely,  then,  he  will 
teach  him  not  to  offend  any  more,  by  inflicting  an 
awful  punishment,  and  by  making  him  a  signal 
example  of  avenging  justice?  Such  would  be  the 
determination  <ind  conduct  of  men,  in  dealing  with 
a  stubborn,  yet  impotent  adversary.  But  Jehovah's 
methods  of  reclaiming  offenders,  and  of  softening 

.-17  Q 

the  hearts  of-  his  hardened  enemies,  are  not  like 
ours;  they  are  in  a  peculiar  manner  his  own,  and 
highly  becoming  himself.  lie  adds — amazingly 
gracious  indeed  ! — he  adds,  and  trill  heal  him  of 
these  his  inveterate  maladies.  I  will  pardon  all  his 
offences,  and  lead  him  also  in  the  ways  of  obedience. 
And,  having  shown  him  the  infinite  evil  of  his 
former'  conduct,  and  possessed  his  heart  of  godly 
sorrow,  I  will  restore  comforts  unto  him,  and  to  all 
his  mourners. — A  gloriously  free  pardon  indeed ! 
Here  grace  takes  the  rebels  in  hand  :  and  what  is 
the  consequence  ?  Why,  their  spiritual  diseases  are 
healed, — their  crying  sins  are  pardoned, — the  sons 


116  OP  GRACE,  AS  IT  REIGNS 

of  Belial  are  reduced  to  obedience,  and  made  par- 
takers of  heavenly  joy. 

Let  us  now  consider  some  few  of  those  eminent 
and  everlasting  monuments  of  grace,  as  it  reigns  in 
the  free  pardon  of  sin,  that  stand  recorded  in  the 
New  Testament. — Saul,  afterward  culled  Paul,  was 
a  barbarous  persecutor  of  the  children  of  God.  The 
sacred  historian  informs  us,  that  his  rancorous  heart 
breathed  out  threatenings  and  slaughter  against  the 
saints  of  the  Most  High.  Had  it  been  in  his  power, 
he  would  have  dealt  destruction  among  the  Chris- 
tions  by  every  breath  he  drew, — Would  you  see  a 
farther  description  of  his  malice  and  rage  against 
the  peaceful  and  holy  disciples  of  Jesus?  Would 
you  behold  this  tiger  in  human  form  pursuing  and 
devouring  the  innocent  lambs  of  Christ,  to  the 
utmost  extent  of  his  power,  then  read  the  follow- 
ing words — I  punished  them  oft  in  every  synagogue , 
and  compelled  them  to  blaspheme.  And  being  ex- 
ceedingly mad  against  them,  I  persecuted  them  even 
unto  strange  cities.  Is  it  possible  for  words  to  ex- 
press a  more  diabolical  temper,  or  a  more  savage 
barbarity?  What  had  the  objects  of  his  impla- 
cable fury  done,  that  he  beeamc  so  highly  incensed 
against  them  ?  The  grand  offence  was,  they  loved 
our  Lord,  and  owned  him  for  the  true  Messiah. 
For  this  he  stirred  up  all  his  rage,  and  would  not 
suffer  them  to  live.  He  might  well  acknowledge, 
when  he  came  to  his  right  mind,  I  was  a  blasphemer, 
a  persecutor  and  injurious.  Yet  this  man,  than 
whom  none  can  be  greater  enemies  to  God,  none 
more  vile  and  unworthy;  this  butcher  of  the  mem- 
bers of  Christ  obtained  mercy.     On  a  sudden,  when 


IN  OUR  PARDON.  117 

his  thoughts  were  big  with  slaughter,  and  his  heart 
thirsting  for  blood ;  when  he  was  aiming,  if  possi- 
ble, to  extirpate  the  christian  character,  and  cause 
the  remembrance  of  a  crucified  Messiah  to  cease 
from  the  earth,  even  that  was  the  time  the  perse- 
cuted Saviour  chose  to  manifest  his  love  to  him. 
He  was  powerfully  struck  with  conviction,  called 
by  grace,  pardoned  and  justified,  and  became  an 
heir  of  eternal  salvation.  Nor  was  he  required  to 
perform  any  condition,  as  in  the  least  entitling  to 
these  blessings,  or  as  qualifying  for  them.  Is  it 
recorded  of  him,  that  he  was  exceedingly  mad 
against  the  Christians  ?  his  own  pen  has  informed 
us,  that   the   grace   of  our  Lord  ling 

abundant  toward  him.  So  that,  though  tin  abound- 
ed grace  did  much  more  abound. 

But  some  perhaps  may  be  inclined  to  think,  that 
the  grace  exercised  toward  Paul  was  as  extraordi- 
nary, as  the  means  of  his  conversion  wrere  mira- 
culous. Let  the  apostle  himself  determine  the  case. 
He  says,  For  this  cause  I  obtained  mercy,  that — 
what  ?  That  I  might  appear  as  a  singular  instance 
of  divine  mercy  ?  that  I  might  enjoy  a  favour  not 
vouchsafed  to  any  of  my  fellow  sinners  ?  No  ;  but 
that  in  me  first,  Jesus  Christ  might  show  forth  all 
long-suffering,  for  a  pattern  to  them  who  should 
hereafter  believe  on  him  to  life  everlasting.  1  Tim. 
i.  15.  Eph.  ii.  6,  7.  Hence  it  is  plain,  that  the 
long-suffering  and  grace  which  were  manifested  in 
the  pardon  and  salvation  of  Saul  the  persecutor,  are 
to  be  considered,  not  as  a  particular  instance  of 
sovereign  bounty,  rarely,  if  ever,  to  be  repeated ; 
but  as  the  very  exemplar  of  what  should  be  showed 
to   millions  and   millions   of  transgressors   in  sue- 


113 


OF  GRACE,  AS  IT  REIGNS 


ceeding  ages — even  to  all  who  should  afterward 
believe  on  Christ  to  life  eternal.* 

*  That  lively  and  evangelical  writer,  Harvey,  when  treating  on  the 
conversion  of  Paul,  expresses  himself  in  the  following  manner. 
'Observe  this  man  in  his  unconverted  state.  He  breathes  out 
thrcateaings  and  slaughter  against  the  Christians.  Can  any  thing 
denote  a  more  iniquitous  and  savage  temper!  The  roaring  lion 
and  the  raging  bear  are  gentle  creatures,  compared  with  this  mon- 
ster in  human  shape.  Still  the  description  of  this  barbarity 
heightens.  J  teas  exceedingly  mad  against  them.  I  compelled 
t'hemtoblasphem  il shed  them  in  every  synagogue.     The 

practice,  not  of  a  mau,  but  of  a  fiend!  'Tig  the  very  picture  of  an 
incarnate  devil. — What  has  this  infernal  wretch,  that  may  recom- 
mend him  to  the  divine  favour7  If  ever  there  was  a  sinner  on  earth 
that  had  sinned  beyond  the  reach  of  mercy,  beyond  the  possibility 
of  pardon,  surely  it  must  bo  this  Saul  of  Tarsus.' 

*But  the  divine  merey,  disdaining  all  limits,  is  overflowing  and 
unmeasurablc.  Where  sin  has  abounded  like  a  flood,  divine  mercy 
abounds  like  an  ocean.  The  favour  of  man  is  backward  to  inter- 
pose till  something  amiable  and  inviting  appears  in  the  object.  But 
the  grace  of  God  is  immensely  rich  and  infinitely  free .  It  prevents 
the  most  vile  and  hardened  rebels.  It  brings  every  requisite  and 
recommendation  in  its  own  unspeakably  beneficent  nature.  It  ac- 
complishes all  its  blessed  ends,  not  by  any  towardly  disposition  in 
the  sinner,  but  by  that  one  glorious  righteousness  provided  in  the 
Saviour.  This  overtook  the  persecutor  on  his  journey  to  Damascus. 
Light  and  life  were  poured  upon  him,  not  from  any  dawn  of  re- 
formation in  himself,  but  from  a  different  quarter.  By  opening,  as 
it  were,  a  window  in  heaven,  while  he  was  sojourning  even  in  the 
suburbs  of  hell.  He  saw  that  Just  Ox\e.  He  received  the  inesti- 
mable gift.  He  was  made  partaker  of  the  salvation  which  is  in 
Jesus  Christ. 

'See,  now  what  an  effect  this  faith  has  upon  his  conduct.  It  causes 
a  total  revolution  in  the  sentiments  of  his  mind.  It  gives  a  new 
bias  to  every  faculty  of  the  soul.  It  introduces  an  absolute  change 
into  the  whole  tenour  of  his  behaviour.  As  great  and  marvellous  a 
change,  as  if  you  should  behold  some  mighty  torrent,  turned  by  the 
shock  of  an  earthquake,  and  rolling  those  waters  to  the  east,  which, 
from  the  beginning  of  time,  had  flowed  incessantly  to  the  west.  He 
adores  that  Jesus  whom  he  lately  blasphemed.  He  preaches  that 
faith  which  he  once  destroyed.     And  he  is  ready  to  lay  down  his 


IN  OUR  PARDON.  119 

The  cases  of  Zaccheus  the  publican,  of  the  Sa- 
maritan woman,  and  of  the  Philippian  jailer, 
loudly  attest  the  glorious  truth  for  which  I  am 
pleading. — Zaccheus  was  chief  among  the  publi- 
cans, and,  it  is  highly  probable,  was  not  the  least 
among  the  extortioners.  Among  his  neighbours, 
his  employment  was  detestable,  his  character  pro- 
fligate, and  his  company  scandalous.  That  his 
employment  was  detestable,  none  can  doubt.  That 
his  character  was  profligate,  appears  from  hence. 
The  office  of  chi-  the  publicans,  was  what 

no  son  of  Abraham,  who  had  not  lost  his  repu- 
tation, or  who  was  not  of  an  abandoned,  .shameless 
character,  would  undertake.  And  that  his  com- 
pany was  estcenu.  i  vident  from  that 
keen  reflection  upon  the  conduct  of  Jesus,  when 
he  became  a  guest  at  his  table.  They  murmured, 
saying,  that  he  was  none  to  he  a  guest  icith  a  man 
that  is  a  sinner — a  worthless,  infamous  fellow.  A 
complaint  of  the  same  kind  with  that  of  Simon 
the  Pharisee:  This  man,  if  he  were  a  prophet, 
would  have  known  who,  and  what  mann>  nan 
this  is  that  touchcth  hint,  for  she  is  a  sinner — a 
person  of  ill  fame,  one  that  is  a  reproach  to  her 
sex.  But,  notwithstanding  the  unworthy  character 
or  conduct  of  this  Jewish  publican,  he  is  instan- 
taneously converted.  No  course  of  duties,  prior 
to  his  believing  on  Christ,  is  assigned  him.  No 
qualifications,  as  predisposing  for  pardon,  men- 
tioned. This  day,  without  any  previous  prepara- 
tion, is  salvation   come  to  his  house.     Nay,   before 

life  for  those  believers,  whom  not  long  ago,  he  persecuted  unto 
death.'     Theron  and  Aspasio,  vol.  iii.  p.  233,  234  :  5th  edit. 


120  OF  GRACE,  AS  IT  REIGNS 

our  Lord  expressed  those  gracious  words,  Zac- 
cheus  made  haste — came  down  from  the  tree — and 
received  him  joyfully.  Now,  as  things  were  then 
circumstanced  in  reference  to  the  entertaining  of 
Christ,  it  is  not  at  all  probable  that  he  should  have 
received  him  joyfully,  without  believing  in  him; 
nor  could  that  have  been,  without  receiving  the 
remission  of  sins.  This,  therefore,  is  a  noble 
instance  of  an  absolutely  free  and  unconditional 
pardon. 

The  conversion  of  the  Samaritan  woman  is  an 
instance  much  to  our  purpose.  This  woman  lived 
in  ignorance  of  God,  and  his  worship,  and  in  the 
vile  practice  of  adultery,  till,  by  a  remarkably 
gracious  providence,  she  met  with  our  Lord.  He 
made  himself  known  to  her.  She  believed  on 
him  ;  confessed  her  faith  in  him  ;  and,  consequent- 
ly, received  that  forgiveness  which  is  by  him.  Nor 
can  we  suppose,  without  offering  violence  to  rea- 
son and  scripture,  that  Christ  considered  her  as 
having  complied  with  any  terms,  or  having  per- 
formed any  conditions,  qualifying  for  that  par- 
don, and  those  blessings,  which  were  vouchsafed  to 
her. 

The  conversion  of  the  Philippian  jailer  is 
equally  apposite,  and  equally  strong  in  proof  of 
our  point.  The  jailer  was  a  Gentile  idolater,  a 
barbarous  persecutor,  and,  in  purpose,  a  self- 
murderer.  Yet,  being  awakened  in  his  conscience, 
he  was  directed  by  an  infallible  guide,  to  believe  on 
the  Lord  Jesus  Christ  immediately,  with  the  strong- 
est assurance  that  in  so  doing  he  should  be  saved. — 
Had  Paul  and  Siias  thought  of  any  predisposing 
or   qualifying   conditions,   to   be    attained  in    any 


IN  OUIl  PARDON.  121 

way,  or  performed  by  any  means;  had  they 
thought  the  performance  of  religious  duties,  a 
course  of  humiliation  for  sin,  or  the  evidence  of 
any  degree  of  love  to  God,  previously  necessary 
to  faith  in  Jesus  for  pardon  and  acceptance;  no 
doubt  but  those  ambassadors  of  Christ,  who 
shunned  not  to  declare  the  whole  counsel  of  God, 
would  have  given  some  intimation  of  these  things 
to  the  trembling  querist.  But  as  they  directed 
him  immediately  to  trust  in  the  Saviour,  as  free 
for  any,  i'vee  for  the  vilest  of  sinners,  without 
giving  him  a  \y  such  intimation,  we  may  conclude 
that  they  did  not  consider  any  thing  necessary  for 
that  purpose.  Now,  as  their  judgment  and  con- 
duct in  these  important  affairt  are  acknowledged 
to  have  been  according  to  the  mind  of  God,  we 
may  venture  to  assert,  that  there  is  no  good  dis- 
position, no  holiness,  nor  any  fruits  of  sanctificalion 
requisite,  as  the  condition  of  pardon. 

I  might  produce  various  other  instances,  from 
the  volume  of  revelation,  to  the  same  purpose; 
but  I  shall  content  myself  at  this  time  with  se- 
lecting one.  It  is  that  of  the  thief  on  the  cross: 
and  as  his  case  is  very  remarkable,  the  reader 
will  excuse  me  if  I  a  little  enlarge  upon  it.  This 
man  died  the  most  ignominious  death ;  a  death 
which  was  not  commonly  executed  on  any  offen- 
ders but  such  as  were  the  refuse  of  mankind,  and 
guilty  of  atrocious  crimes.  To  this  death  he  was 
deservedly  brought ;  his  own  conscience  acknow- 
ledging the  justice  of  the  execution.  A  hardened 
villain  we  find  he  was,  according  to  the  testimony 
of  two  evangelists,  even  after  he  was  fastened  to 
the  cross.  Matthew  informs  us,  that  the  thieves 
11 


*^~  OF  GRACE,  AS  IT  REIGNS 

a/so,  which  were  crucified  with  Christ,  took  up  the 
words  of  reproach  and  blasphemy  which  were 
uttered  by  the  chief  priests,  scribes  and  elders, 
against  Jesus  the  Son  of  God,  then  dying  for  the 
sins  of  men,  and  cast  the  same  in  his  teeth.  And 
Mark  says,  They  that  were  crucified  with  him, 
reviled  him.  Matt,  xxvii.  44.  Mark,  xv.  32. 
Hence  it  appears,  that  they  were  both  most  obdu- 
rate wretches:  that  they  were  both  guilty  of  perse- 
cuting the  dying  Saviour,  to  the  utmost  of  their 
power,  and  of  blaspheming  his  offices  and  work. — 
This  vilest  of  miscreants,  justly  suffering  for  his 
own  crimes,  could  not  be  ignorant  that  Jesus  was 
nailed  to  the  cross  for  claiming  to  be  the  Son  of 
God.  and  for  professing  himself  to  be  the  Messiah ; 
nor  could  he  be  unacquainted  with  the  meaning  of 
those  sarcastic  reflections  that  were  cast  upon  him 
by  malevolent  rulers,  and  an  insolent  rabble.  Yet 
he  joined  the  common  cry ;  he  poured  the  bitterest 
reproaches  on  the  most  innocent  and  glorious  per- 
son that  ever  appeared  in  the  world.  This  he  did 
when  Jesus  was  in  his  dying  moments,  and  when 
his  own  body  was  extended  on  a  cross,  transfixed 
with  nails  in  the  most  sensible  parts,  and  racked 
with  exquisite  pain.  Such  a  conduct,  in  such  cir- 
cumstances, evidently  discovers  the  most  astonishing 
degree  of  impenitence  for  his  own  crimes — the 
greatest  abhorrence  of  the  bleeding  Immanuel — the 
highest  insensibility  of  his  own  state  toward  God, 
and  unconcernedness  about  the  momentous  affairs 
of  an  eternal  world.  He  acted  as  if  his  tormenting 
others  were  a  relaxation  of  his  own  pains.  Whence 
could  such  a  conduct  proceed?  whence,  indeed,  but 


IN  OUR  PARDON. 


123 


from  the  principles  of  Atheism,  or  from  the  rage  of  a 
devil! 

Such  was  the  stale  of  this  thief,  till  some  time 
after  he  was  crucified.  Such  were  the  qualifica- 
tions which  he  possessed,  predisposing  for  pardon. 
Yet  he,  though  enormously  vile — let  reigning  grace 
have  the  glory  ! — was  pardoned.  Being  convinced 
of  the  superlative  dignity  of  Jesus  Christ,  as  well 
as  the  injustice  of  his  condemnation;  being  in- 
formed of  the  design  of  his  sufferings,  and  of  the 
nature  of  that  work  he  was  then  finishing;  when 
the  other  thief,  his  companion  in  wickedness,  con- 
tinued his  opprobrious  language,  he  rebuked  him 
sharply,  and  addressed  a  prayer  to  the  dying  Jesus. 
In  which  prayer  he  acknowledged  his  Deity, 
owned  him  as  Lord  of  the  unseen  world,  and  as 
having  authority  to  dispose  of  crowns  and  thrones 
in  glory,  to  whomsoever  lie  pleased.  In  doing 
which,  he  paid  him  the  highest  honour  which 
mortals  can  pay  to  the  true  God.  His  petition  is, 
Lord,  remember  me  when  thou  earnest  into  thy  king- 
dom !  Jesus  answers  him  with  that  majesty  and 
condescension  which  becomes  none  but  the  Su- 
preme Possessor  of  heaven  and  earth.  Verify  J 
say  unto  thee,  To-day  shalt  Viou  be  nitk  me  in 
Paradise*      The    petition  of  the   dying   criminal 

*  How  amazing  the  methods  of  grace !  How  mortifying  to 
human  pride  is  the  conduct  of  Christ !  In  the  time  of  his  public 
ministry  he  was  addressed  by  a  very  decent,  respectable,  and  appa- 
rently devout  young  ruler!  A  person,  who  to  outward  appear- 
ance was  very  promising,  and  likely  to  be  an  honour  to  the 
Redeemer's  rising  interest.  Yet,  notwithstanding  all  his  recom- 
mendations of  worldly  property  and  polished  manners,  of  honour- 
able character  and  devout  address,  he  was  sent  away  exceeding 
sorrowful.     But  here  we  behold  the  holy  Jesus  returning  the  most. 


124  OF    GRACE,    AS    IT    REIGNS 

supposes  faith  in  the  illustrious  sufferer,  as  the  all- 
sufficient  Saviour;  and  the  gracious  answer  which 
Jesus  returned  irrefragably  proves  it.  His  com- 
prehensive petition  being  readily  granted,  we  may 
infer  that  his  offences  were  pardoned,  and  his 
person  accepted.  Now,  can  it  be  supposed  that 
the  dying  Redeemer,  when  he  vouchsafed  pardon 
to  him,  considered  him  in  any  other  light  than  that 
of  a  notorious  offender,  a  most  ungodly  wretch  ? 
Is  it  possible  to  conceive,  with  any  appearance  of 
reason  or  of  scripture,  that  this  thief  performed 
any  entitling  or  'qualifying  conditions,  previous  to 
the  mercy  and  forgiveness  that  were  granted  and 
manifested  to  him  ? 

Can  we  imagine  that  this  thief,  when  he  said, 
remember  ?nef  could  possibly  consider  himself  as 
an}  other  than  the  vilest    miscreant  !•     Yet,  with 

1  gracious  answer  to  the  very  first  petition  of  an  abandoned  male- 
factor, a  thief,  even  just  before  he  breathed  his  last.  Consequently, 
he  was  so  far  from  having  any  recommendations,  either  of  person 
or  of  character,  that  every  thing  about  him  was  quite  the  reverse. 
fo  true  arc  those  words,  though  spoken  with  an  ill  intent.  Behold 
a  friend  of  publicans  and  sinners.  —  The  whole  have  no  need  of  a 
physician,  but  thf.y  that  arc  sick,  appears  to  have  been  the  maxim 
on  which  Messiah  formed  his  conduct.  And  why  should  the 
righteous,  or  the  self-sufficient  be  offended  at  this?  If  they  can 
do  without  the  manifestation  of  such  grace,  others  cannot.  But 
if  the  elder  brother  will  be  displeased,  because  the  prcdigal  is 
accepted,  who  can  help  it  t  Bach,  however,  as  feel  their  want  and 
look  Jo  the  cross  alone  for  relief,  will  entirely  acquiesce  in  the  con- 
duct of  Christ.  Being  well  persuaded,  that  it  is  for  his  eternal 
honour,  and  for  their  everlasting  salvation. — Luke  xviii.  18 — 23. 

*  "  Memento  mei,  hominis  flagitiosissimi,  sub  peccatum  venditi, 
bipedum  pcssimi,etpcccatorum  maximi;  quando  veneris  inregnuni 
tuum,  ut  et  ego  gratiam  inveniam  apud  te,  et  firman  ac  securam 
sub  alis  <tterna>  tuae  majestutis  stationem."  Mercken,  Observ.  Crit. 
in  Passion.  V.  2V.  1.  C.  p.  789. 


IN  OUR  PARDON.  125 

great  boldness,  and  no  less  acceptably,  he  u'.tered 
the  words.  Nature  teaches  and  pride  suggests, 
*  This  is  a  kind  of  language  becoming  none  but  the 
dying  lips  of  prophets,  of  apostels  or  of  martyrs; 
of  such  as  have  been  eminent  for  good  works  and 
pious  services  all  their  days/  Whence,  then, 
could  this  infamous  man  derive  such  a  degree  of 
holy  boldness,  so  acceptable  to  the  bleeding  Im- 
manuel  ?  With  what  confidence,  or  upon  what 
ground,  could  he  say,  Remember  me?  It  is  im- 
possible, I  should  think,  for  the  invention  of  man 
to  find  any  other  reason  ;  nor  can  all  the  hosts  of 
angels  find  a  better  than  that  grace  which  reigns. 
That  grace — let  angels  and  the  spirits  of  just  men 
made  perfect  dwell  on  the  charming  sound  !  let  the 
worst  of  sinners  look  at  it  and  rejoice  in  it ! — that 
grace,  which  was  the  only  basis  of  hope  for  the 
greatest  apostles,  and  the  most  holy  among  the 
children  of  men  ;  is  an  all-sufficient  ground  of  depen- 
dance,  even  for  blasphemers  and  persecutors,  for 
thieves  and  murderers;  or  as  Paul  says,  for  the 
chief  of  sinners. 

Here  we  behold  with  wonder  and  contemplate 
with  joy  the  conduct  of  the  Lord  Redeemer,  in 
making  choice  of  one  as  his  companion  to  glory, 
when  he  made  his  exit  and  left  the  world.  Of  one 
who  had — not  like  Enoch,  walked  with  God;  not 
like  Abraham,  rejoiced  to  see  the  day  of  Christ 
and  long  for  its  commencement;  nor  like  old 
Simeon,  waited  with  ardent  expectation  fur  the 
consolation  of  Iseral — but  of  one  who,  for  aught 
appears  to  the  contrary,  had  devoted  all  his 
time  and  all  his  talents  to  the  service  of  satan — of 
one  whom  the  sword  of  civil  justice  permitted  not 
11* 


126  OF  GRACE,  AS  IT  REIGNS 

to  live;  and  who,  in  the  eye  of  the  public;  was 
less  worthy  of  mercy  than  Barabbas  himself,  who 
was  guilty  of  sedition  and  murder;  was  a  vile  in- 
cendiary and  a  bloody  ruffian.  Astonishing  pro- 
cedure of  Jesus  the  Judge  of  the  world  !  When 
such  a  wretch  is  saved,  who  can  despair? — At  that 
ever  memorable  and  amazing  period,  when  the  Son 
of  the  Highest  was  in  the  pangs  of  dissolution  Je- 
hovah was  determined  to  show,  by  an  incontestable 
fact,  that  the  salvation  which  was  then  finishing, 
originated  in  sovereign  mercy  ;  flowed  in  atoning 
blood  ;  was  equal  to  the  wants  of  the  most  abomina- 
bly wicked;  and  terminated  in  his  own  eternal 
glory,  as  its  ultimate  design.  This,  this  is  grace 
indeed !  Grace, 

"Not  to  be  thought  on,  but  with  tides  of  joy, 
Not  to  be  mentioned,  but  with  shouts  of  praise." 

Can  we  cease  to  admire  the  power  of  divine  grace 
in  the  salvation  of  this  thief?  What  an  amazing 
difference  takes  place  in  a  few  hours,  as  to  his 
character  and  state!  When  first  extended  on  the 
cross,  we  view  him  one  of  the  most  hardened 
wretches  whose  character  is  recorded  in  any  his- 
tory. Then  we  hear  him  pray,  and  behold  him  a 
sincere  penitent.  And  lo!  before  the  day  is 
elapsed,  even  while  his  body — a  deformed  specta- 
cle, still  hangs  on  the  gibbet,  and  declares  to  all 
the  world  that  he  was  not  fit  to  live,  his  immortal 
spirit  enters  the  portals  of  paradise,  and  is  blessed 
with  the  beatific  vision.  Surprising  transition! 
As  a  nuisance  to  society  and  a  pest  to  the  public,  he 
is  brought  to  the  cross,  and  from  thence  is  transla- 
ted to  a  throne  of  glory.     Here  also  we  behold,  in 


IN    OUR    PARDON. 


127 


a  striking  light,  the  sovereignty  of  grace.  For  the 
other  thief,  though  not  more  unworthy,  dies  unre- 
lenting, and  is  lost  for  ever.  Here  the  Almighty 
shows  that  he  icill  have  mercy  on  whom  he  will  have 
mercy ;  for,  one  is  tahen,  and  the  other  left. 

I  cannot  conclude  my  remarks  on  this  very  ex- 
traordinary fact,  without  observing,  That  as  the 
death  of  the  Son  of  God  was  the  most  wonderful 
event  that  ever  did,  or  ever  will  take  place  on  the 
theatre  of  the  world ;  and  as  it  was  intended  to  be 
a  foundation  of  hope  for  sinners,  in  the  most  des- 
perate cases;  so  the  circumstances  attending  it 
were  wisely  adapted  to  answer  that  gracious  design 
in  its  utmost  latitude.  The  Prince  of  life  was 
numbered  among  transgressors ;  was  crucified  be- 
tween two  thieves.  He  died  not  only  the  most 
abhorred  of  deaths,  but  in  the  worst  of  company. 
Nor  was  this  a  casual  thing:  it  was  determined  by 
Jehovah,  and  the  subject  of  ancient  prophecy. 
This  was  graciously  ordered,  in  the  purpose  and 
providence  of  God,  to  afford  relief  to  the  most 
ilagrant  offenders.  Had  any,  the  least  regard  been 
paid  to  moral  character  and  human  excellence,  in 
that  most  amazing  of  all  transactions,  unbelief  and 
pride  would  soon  have  concluded,  that  it  was  prin- 
cipally intended  for  the  more  respectable  part  of 
mankind;  for  those  who  want  but  little  assistance, 
and  would  be  able  to  do  tolerably  well  without  it. 
On  such  a  supposition,  what  must  have  become  of 
notorious  criminals,  and  of  those  who  consider 
themselves  as  awfully  guilty  and  wretched?  What 
but  absolute  despair  would  have  awaited  the  en- 
tirely worthless!  though  these  are  the  persons  in 
whose  salvation  Mercy  delights,  and  for  whom  the 


128  OP  GRACE,  A3  IT  REIGNS 

great  atonement  was  provided.  Had  the  compan- 
ions of  Christ  on  the  cross  been  persons  of  a  shi- 
ning character  for  humanity  and  piety;  nay,  had 
they  been  of  equal  repute  with  Ezekiel's  worthies, 
Noah,  Daniel,  and  Job:  though  mankind,  by 
common  consent,  might  have  agreed  to  pronounce 
their  execution  an  outrageous  violation  of  justice, 
and  have  execrated  the  judge  who  condemned 
them:  yet  the  dying  Jesus  wrould  still  have  been 
numbered  with  tiansgressors.  But  this  would  have 
afforded  small  encouragement  to  those,  who  are 
not  only  condemned  by  divine  law,  and  stand 
guilty  in  their  own  consciences;  but  have  also,  by 
a  criminal  conduct,  incurred  the  public  odium. 
Such  would  have  been  ready  to  infer,  that  their 
case  w7as  entirely  hopeless;  and,  therefore,  as 
despair  of  the  future  was  the  most  rational  thing, 
so  present  pleasures,  however  sinful,  would  have 
been  still  more  eagerly  pursued  by  them.  But 
reigning  grace  was  by  no  means  willing  that  the 
most  abhorred  of  men  should  be  reduced  to  such  a 
dreadful  situation.  In  order,  therefore,  to  prevent 
this,  the  Holy  One  of  Israel  was  not  only  crucified, 
to  show  that  he  died  under  a  charge  of  the  highest 
guilt,  and  was  made  a  curse;  but  he  was  crucified 
between  two  convicts  that  were  thieves  and  ruffians. 
He  made  his  exit,  and  was  numbered  with  such  as 
the  world  agree  to  pronounce  transgressors  ;  with 
such  as  have  ever  been  esteemed  by  all  nations  as 
unworthy  to  live.  But  why  was  this,  if  not  to 
show,  that  as  the  best  of  men  have  no  solid  foun- 
dation of  hope,  except  the  blood  of  the  cross;  so 
the  very  worst  and  the  vilest  that  ever  deserved  a 
gibbet,  have    no  reason    to  sink  in  despair,  while 


IN    OUR    PARDON. 


129 


they  behold  the  Lord  of  Life  expire  in  such  com- 
pany; and  especially  when  they  remember  that  he 
took  one  of  these  villains  with  him  to  glory? 

My  reader,  perhaps,  would  be  ready  to  think  it 
a  gross  affront  to  his  character,  were  1  to  assert, 
that  he  stands  on  the  very  same  terms  with  this  thief, 
in  regard  to  acceptance  with  God  ;  and  that  the 
most  upright  of  men  have  nothing  more  to  plead, 
before  their  Maker,  than  he  had.  Yet  this  is  a  certain 
truth.  For  salvation  is  entirely  by  grace;  and 
grace  is  unconditional  favour.  Grace,  therefore, 
has  no  regard  to  any  real  or  supposed  difference 
among  men.  All  whom  it  relieves  are  considered 
as  on  the  same  level;  the  most  moral,  and  the  most 
profligate  being  equally  without  help  and  hope  in 
themselves.  We  may  therefore  conclude,  that 
whoever  looks  for  salvation  by  any  other  grace 
than  that  which  saved  this  thief,  will  meet  with  a 
dreadful  disappointment. 

In  the  several  foregoing  instances,  grace,  in  the 
free  pardon  of  sin,  does  not  only  appear,  but  ap- 
pears with  majesty;  it  not  only  shows  itself,  but 
demonstrates  its  power  to  be  infinitely  great  and 
supremely  glorious.  These  remarkable  cases  stand 
engrossed  by  the  pen  of  inspiration,  as  so  many 
acts  and  'precedents  of  the  court  of  heaven;  and 
were  recorded  for  our — yes,  reader  for  our  observa- 
tion, instruction,  and  comfort.  They  were  ordered 
to  be  transmitted  to  posterity  by  the  King  eternal, 
that  in  the  ages  to  come,  he  might  show  the  exceed- 
ing riches  of  his  grace,  through  Christ  Jesus. 

The  blessed  effects  produced  on  the  minds  and 
morals  of  all  these  enormous  offenders,  by  the 
manifestation   of  grace   and    a    grant   of  pardon, 


130  OF  GRACE,  AS  IT  REIGNS 

deserve  our  consideration,  as  they  are  a  standing 
testimony  to  the  truth  of  that  saying,  There  is  for- 
giveness with  thee,  that  thou  may  est  be  feared.  When 
Paul  came  to  experience  the  power,  and  to  taste 
the  sweetness  of  pardoning  grace,  no  labours  were 
too  great  for  him  to  undertake;  no  sufferings  were 
too  severe  for  him  to  undergo,  on  the  behalf  of  his 
divine  Master.  He  counted  not  his  very  life  dear, 
so  that  he  might  propagate  the  glorious  truth,  and 
promote  his  Redeemer's  honour.  Zaccheus  was 
instantly  changed  in  his  dispositions  and  conduct: 
for  the  extortioner  made  restitution,  and  put  on 
bowels  of  mercy.  The  woman  of  Samaria  imme- 
diately drew  numbers  to  hear  that  gracious  voice 
which  quickened  her  own  soul;  and  to  receive  him, 
as  the  Christ,  by  whom  she  was  instructed,  par- 
doned, and  comforted.  The  jailer  manifested  a 
ready  obedience  to  the  commands  of  our  Saviour, 
as  King  in  Zion,  by  submitting  to  the  ordi- 
nance of  baptism.  He  evinced  his  love  to  the 
saving  truth,  by  washing  the  stripes  of  his  two 
illustrious  prisoners,  and  by  treating  them  at  his 
hospitable  board  with  a  cordial  welcome.  And  the 
thief,  the  few  moments  he  had  to  live,  after  he  en- 
joyed the  blessings  of  grace,  confessed  his  offences, 
justified  God  in  the  punishment  he  then  suffered, 
and,  in  love  to  the  soul  of  his  partner  in  villany 
and  infamy,  reproved  him  for  his  blasphemy,  and 
warned  him  of  his  danger — the  dreadful  danger  of 
suffering  eternal  wrath. 

I  am  persuaded  that  the  testimonies  and  facts, 
already  produced  and  pleaded,  in  order  to  prove 
that  pardon  is  free,  detached  from  all  works,  de- 
pendant on  no  conditions,  to  be  performed  by  the 


IN  OUR  PARDON.  131 

sinner,  are  quite  sufficient.  Otherwise,  I  might 
easily  add  to  their  number,  by  producing  other 
examples  and  more  declarations  from  ihe  sacred 
volume.  But  these  I  omit,  and  shall  only  remind 
my  reader  of  that  remarkable  and  truly  evangelical 
text,  When  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son.  Now,  as  none  can 
deny  that  pardon  of  sin  is  essential  to  a  state  of 
reconciliation  with  God,  so  it  is  impossible  the  re- 
conciliation and  forgiveness  of  those  who  are  enemies 
to  him,  should  ever  take  place  on  account  of  any 
thing  amiable  which  they  possess,  or  of  any  thing 
good  which  they  have  done.  Such  a  supposition, 
if  any  were  absurd  enough  to  make  it,  would  con- 
found the  two  absolutely  contradictory  ideas  of 
enmity  and  friendship. 

Here  let  us  pause  a  moment,  and  indulge  reflec- 
tion. Is  there  no  forgiveness  of  any  offender,  or  of 
the  least  offence,  but  by  shedding  of  blood — the  in- 
finitely precious  blood  of  Jesus,  our  incarnate  God? 
How  awfully  evil,  how  inconceivably  great  the  ma- 
lignity of  sin  !  The  dignity  of  the  person  who  suf- 
fered for  it — the  superlative  interest  he  had  in  his 
Father's  love — and  the  more  than  mountainous 
weight  of  divine  wrath,  which  he  bore  in  his  com- 
plicated sufferings, — much  more  strongly  express 
the  exceeding  sinfulness  of  sin,  and  the  infinite 
purity  of  God,  than  the  everlasting  punishment  of 
the  damned.  Here  we  behold,  in  the  clearest 
light,  that  our  Sovereign  is  absolutely  just,  as  well 
as  divinely  merciful,  in  granting  a  free  pardon  to 
the  worthless  and  guilty.  Here  we  behold  the 
righteous  Judge,  and  the  suffering  Saviour — in- 
flexible justice,  and  triumphant  grace   in  the  same 


132  OF  GRACE,  AS  IT  REIGNS 

point  of  light.  The  curse  is  executed  in  all  its 
rigour,  and  mercy  is  manifested  in  all  its  riches. 
Here  the  great  Lord  of  all  appears,  dispensing  in- 
numerable and  free  pardons;  but  in  such  a  way  as 
preserves  the  honours  of  his  law  inviolate,  and 
maintains  the  rights  of  his  divine  government — in 
such  a  way  as  is  the  surprise  of  angels,  and  the 
wonder  of  heaven.  To  contrive  it,  was  the  work  of 
infinite  wisdom;  to  manifest  it,  a  display  of  bound- 
less grace.  In  such  a  method  of  dispensing  for- 
giveness, how  safely  may  the  alarmed  conscience 
rest!  For  while  it  is  most  happily  adapted  to  im- 
press the  mind  with  an  awful  sense  of  the  infinite 
evil  of  sin,  the  purity  of  the  divine  nature,  and  the 
extensive  demands  of  the  holy  law,  it  encourages 
the  most  unreserved  confidence  in  mercy  thus  re- 
vealed, and  cherishes  the  liveliest  hope  in  grace 
thus  reigning. 

Is  there  a  full  and  free  forgiveness — a  forgiveness 
vouchsafed  without  any  terms  or  conditions  to  be 
performed  by  the  enfeebled  and  corrupted  crea- 
ture 1  How  shamefully,  then,  do  those  persons  in- 
jure the  grace  of  God,  and  veil  its  most  shining  ex- 
cellencies, who  teach,  or  imagine,  that  pardon  of 
sin  is  not  to  be  expected,  nor  can  be  received,  till 
the  sinner  is  prepared  for  it  by  a  course  of  humilia- 
tion, of  self-denial,  or  of  holy  conversation!  This 
pardon,  far  from  being  suspended  on  conditions  to 
be  performed  by  us,  flows  from  sovereign  grace — is 
according  to  the  infinite  riches  of  grace — and  is  in- 
tended by  Jehovah  to  aggrandize  his  grace  in  the 
view  of  all  the  redeemed,  and  before  the  angels  of 
light,  both  here  and  hereafter.  That  forgiveness 
which  is  with  God  is  such  as  becomes  the  Majesty 


IN  OUR  PARDON.  1  33 

of  heaven,  such   as  is  suited   to  his  infinite  excel- 
lencies.    When   the   Lord   of  the   world    pardons 
offenders,  in  so  doing  he  demonstrates  his  Dei  i 
or  that  he  is  infinitely  superior  to  all  his  creatures 
in  acts  of  forgive  ion 

of  his  nature.     For  thus   it   is  written  :    / 

ate  the  fierceness  of  mine 
turn  <>y  Ephraim.     What  is  th  i  of 

this  forbearance  1     It  follows,  for  I  am  God, 
not  man.     In  reference  to  the  pardon  of  sin,  Jeho- 
vah again  dcclai 
thorn 
Lor 

thoughts   tha 

our 

forgive  those  that   ar 

pence.    Thus  the  Lord,  in 

pardon  on  guilty,  perishing  creatures,  e:  the 

utmost  of  human  deserts— the  richest 

human    compassion — rather,  all    our  e 

and  all  our  thoughts.     May  a  liv  of  this 

free  forgiven 

and  elevate  the 

shall  his   conduct  declare,  that   as  it  is  a  blessing 

immensely  great,  and    comes    to    sinners   through 

atoning  blood,  so  it  is  connected  with  true  holiness; 

that  it  is   a  strong  incentive  to  fear  the  Lord — to 

love,  adore,  and  obey  him.     Then  shall  he  be  filled 

with  the  frails  of  righteousness  which  are,  by  J( . 

Christ,  to  the  glory  and  praise  of  God. 

This  forgiveness  is  everlasting  and  irreversible: 
which  is  the  last   and  crowning  requisite  of  com- 
plete   pardon.     Various   passages   in   sacred   writ 
12 


134  OF  GRACE,  AS  IT  REIGNS 

evince  this  glorious  truth.  Among  many  others, 
that  charming  clause  in  the  new  covenant  is  not  the 
least  remarkable;  1  will  be  merciful  to  their  un- 
righteousness, and  their  sins  and  their  iniquities  will 
I  remember  no  more.  This  declaration,  and  the 
blessing  signified  by  it,  enter  into  the  very  essence 
of  the  new,  the  better  the  unchangeable  covenant. 
If  the  Lord,  whose  royal  prerogative  it  is  to  punish 
or  to  pardon  the  criminal,  beclare  that  he  will  re- 
member his  iniquities  no  more,  we  may  rest  assured 
that  it  is  an  everlasting  pardon,  a  free  forgiveness 
never  to  be  reversed.  This  declaration  is  not  simply 
a  promise  ;  though  a  mere  promise  from  the  God  of 
truth  is  irrevocable;  but  it  is  a  promise  in  a  federal 
form — an  absolute  promise,  which,  faithfulness  itself 
is  engaged  to  fulfil.  The  continuance  of  a  par- 
doned state,  not  depending  on  conditions  to  be  per- 
formed by  the  sinner,  but  on  the  perpetual  efficacy 
of  our  Lord's  atonement,  and  on  the  inviolable 
faithfulness  of  the  eternal  God,  there  is  all  possible 
security  that  a  full  and  free  pardon,  once  granted, 
shall  ever  abide  in  full  force,  and  in  all  its  glory. 

The  same  comfortable  truth  is  taught  and  con- 
firmed by  David.  As  fdr  as  the  east  is  from  the 
west,  so  far' hath  he  removed  our  transgressions  from 
us.  Hence  we  infer,  that  the  sins  of  those  that  are 
forgiven  shall  never  come  against  them  to  their 
condemnation,  unless  those  two  opposite  points, 
the  east  and  the  west,  should  ever  meet,  and  so 
cease  to  be  what  they  are.  Nor  can  that  blessed- 
ness which  the  psalmist,  in  another  place,  ascribes 
to  the  pardoned  sinner,  be  accounted  for  on  any 
other  supposition.  Blessed  is  he  whose  transgression 
is  forgiven.     For  if  all  his  offences  were  not  for- 


IN  OUR  PARDON. 


135 


given,  and  that  for  ever,  what  peace  for  his  con- 
science here,  what  hope  of  glory  hereafter  could  lie 
enjoy?  If  the  continuance  of  his  pardoned  state 
depended  on   his  own  obedie 

into  sin,  he    should  again   be   liable   to  condemna- 
tion and  wrath,  all  his  present  enjoyments,  and  ful 
hopes  would  not  deserve  the  name 
the  tenure  by  which  they  are  held 
rious.    Precarious  !  J  retract  the  expression.    Th 
would  be  all  the  certainty  on  the  opposite  side  that 
could  be  had — not  the  least  probability  in  his 
or  the  least  ground  to   suppose  that  he 
obtain   eternal    hi  The    c 

awake,  present  ] 
a  hope  of  I'm  ity, 

Another  inspired  penman  thus 
ful    truth.      Thou  the 

depths  of  the  sea.     The   trans  of  the 

doned  sinner  are  here  compared  to  a  stone,  or  to 
some  other  ponderous  thing,  which,  when  cast  into 
the  fathomless  deep,  is  absolutely  irrec 
all  the  art  and  power  of  man.     The  lofl  ers, 

the  most  enormous  mountains,  with  all  their  cum- 
brous  load    of   rocks  and    forests,  if   c  the 

ocean  would  all  entirely  disappear,  and  be  lost  for 
ever.  By  this  expressive  and  striking  image  does 
the  Holy  Ghost  represent  the  perpetuity  of  that 
forgiveness  which  is  with  Goo,  and  is  vouchsafed 
to  the  believer.  Conformably  to  which  the  Lord 
says,  The  iniquity  of  Israel  shall  be  sought  for,  and 
there  shall  be  none  :  and  the  sins  of  Judah,  and  they 
shall  not  be  found.  The  reason  of  this  assertion  is 
contained  in  the  following  words  ;  For  I  will  pardon 
them   whom  I  reserve,     A   convincing    proof,  that 


OF  GRACE,  AS  IT  REIGN3 

those  who  are  pardoned  by  the  God  of  grace  have 
all  their  sins  forgiven,  and  that  for  ever.  Isaiah, 
the  evangelist  of  the  Jewish  church,  has  a  passage 
much  to  our  purpose.  He  represents  the  Re- 
deemer, the  Holy  One  of  Israel,  addressing  his 
people  in  the  following  manner.  As  1  have  sworn 
that  the  waters  of  Noah  should  no  more  go  over  the 
earth,  so  have  I  sworn  that  I  would  no  more  he 
th  with   ti  r  the   mountains  shall  depart, 

the  hills  ■   but  my  kindness  shall  not 

J  her  shall  the  covenant  of  my 
'peace  b<  ith  the  Lord  that  hath  mercy  on 

Here  we  have,  not  only  the  word,  but  the 
oath  of  Jehovah,  in  attestation  to  the  glorious  truth; 
and  if  these  fail, 

'The  pillar'd  firmament  is  rottenness, 
And  earth's  foundation  stubble.' 

The  apostle  of  the  Gentiles  having  this  glorious 
truth  full  in  his  view,  is  bold  to  challenge  every 
enemy,  and  to  defy  every  danger.  What  less  can 
be  the  import  of  that  heroic  language.  Who  shall 
lay  anything  to  the  charge  of  God's  elect?  Who 
shall  condemn  ?  If  the  blessing  of  pardon  were 
ever  to  be  reversed:  if  a  sinner,  having  been  once 
acquitted  from  condemnation,  should  again  fall 
under  the  curse  and  be  liable  to  perish ;  there 
would  be  no  foundation  for  these  bold  expres- 
sions. 

Such  is  the  nature,  and  such  the  properties,  of 
divine  forgiveness;  even  of  that  forgiveness,  which 
is  the  purchase  of  ImmanuePs  pains,  and  the  price 
of  redeeming  blood.  The  doctrine  of  pardon  is  an 
essential  branch,  and  a  capital  article  of  that  truth, 


IN  OUR  PARDON.  137 

which  is  by  way  of  eminence  called  the  gospel. 
For  the  cheering  language  of  that  heavenly  message 
is,  Be  it  fni'  you,  men  and    brethren,  that 

through  this  illustrious  Jesus  is  preached  unto  you 
the  forgiveness  of  sins.  Such  is  the  import  of  the 
evangelical  testimony;  and  the  glorious  blessing  is 
received  by  faith  in  the  dying  Redeemer.  As  it  is 
written.   To  him  give  all  the  proph  ss,  that, 

through  his  name,  whosoever  heheveth  in  him,  shall 
receive  remission  Believing  the  infallible 

record  which  God  has  given  of  his  receive 

the  atonement.  The  propitiating  blood  of  Christ  is 
sprinkled  on  our  hearts,  pardon  is  applied  to  our 
consciences,  and  peace  enjoyed  in  our  souls. 

It  is  no  real  objection  to  the  truth   advanced, 
That  the  Lord  lays  his  ch  hand  on  the  ob- 

jects of  this  forgiveness.  For  though  he  corrects 
them  and  frequently  with  some  degree  of  severity, 
on  account  of  their  backslidings;  yet  those  chastise- 
ments are  instances  and  evidences  of  his  paternal 
affection,  and  of  his  constant  care  over  them.  They 
have  the  strongest  assurances,  that  he  will  never 
take  from  them  his  loving-kindness,  nor  suffer  his 
fa ith  fuln ess  to  fa il. 

Nor  is  it  any  way  inconsistent  with  the  doctrine 
maintained,  that  believers  are  expressly  command- 
ed to  pray  for  the  pardon  of  sin,  and  that  this  com- 
mand has  been  frequently  acknowledged  in  the  con- 
duct of  eminent  saints,  whose  characters  are 
recorded  in  the  holy  scriptures.  For,  to  use  the 
words  of  a  learned  author,  *  Very  frequently  when 
the  saints  pray,  either  for  the  forgiveness  of  their 
own  or  other's  sins;  their  meaning  is,  that  God 
would  in  a  providential  way,  deliver  them  out  of 
12* 


OF  GRACE,  AS  IT  REIGNS 


present  distress;  remove  his  afflicting  hand,  which 
lies    heavy    upon  them ;  or   avert  such  judgments 
which  seem  to  iiang  over  their  heads,  and  very  much 
threaten  them;  which,  when  he  does,  is  an  indica- 
tion of  his  having  pardoned  them.     We  are  to  un- 
derstand  many  petitions  of  Moses,  Job,  Solomon, 
and  others,  in  this  sense.     Exod.  xxxii.  32.  Numb, 
xiv.  19,  20.     Job   vii.  21.     1  Kings  viii.  30,  34,  36, 
39,  50.     Besides,  when  believers  now  pray  for  the 
pardon  of  sin,  their  meaning  is,  that  they  might 
have  the  sense,  the  manifestation,  and   application 
of  pardoning  grace  to  the  souls.     We  are  not  to 
imagine,  that  as  often    as  the  saints   sin,   repent, 
confess  their   sins,  and  pray  for  the  forgiveness  of 
them,  that  God  makes  and  passes  new  acts  of  par- 
don.    But,  whereas,  they  daily  sin  against  God, 
grieve  his  spirit,  wound  their  own  consciences,  they 
have  need  for  the  fresh  sprinklings  of  the  blood  of 
Jesus,  and  of  renewed  manifestations  of  pardon  to 
their  souls ;  and  it  is  both  their  duty  and  their  in- 
terests to  attend  the  throne  of  grace  on  this  account.' 
How  glorious,  then,  is  that  forgiveness  which  is 
with  God,  that  pardon  which  I  have  been  describing! 
It  has  every  requisite  to  make  it   complete  in  itself, 
and  suitable  to  the  indigent,  miserable  sinner.     It 
has  not  one  discouraging  circumstance  to  forbid  the 
most  guilty,  or  the  most  unworthy,  applying  to  the 
ever-merciful  Jehovah  for  it.     It  is  full,  free,  and 
everlasting ;  every  way  complete   and   worthy  of 
God.     It  was  absolutely  necessary  to  the  peace  of 
our  consciences,  and  to  the  salvation  of  our  souls, 
that  it  should  be  of  such  unlimited  extent,  of  such 
unmerited  freeness,  and  of  such  everlasting  efficacy. 
Less  than  this  would  not  have  supplied  our  wants, 


IN  OUR  PARDON.  139 

or  have  served  our  purpose.  If  it  had  not  been 
full,  taking  in  every  kind  and  every  degree  of  sin, 
we  must  have  suffered  the  punishment  due  to  some 
part  of  it  ourselves,  and  then  we  had  been  lost  foi 
ever.     If  it  had  not  been  entirety  e  could 

never  have  enjoyed  the  inestimable  we 

have  nothing,  nor  can  we  do  any  tiling  to  purchase 
it,  or  to  qualify  for  it.  And  if  it  had  not  been  e  vcr- 
lasting,  never  to  be  reversed,  we  should  have  been 
under  continual  anxiety  and  painful  apprehensions, 
lest  God  should,  on  account  of  our  present  unwor- 
thiness,  or  future  failing,  recal  the  I!  hen 

once  bestowed.     But,  beii  pro- 

perties, the  vilest  sinner  I; 
to  say,  '  My  sins,  a  la 

me  to  expect  pardon.'  None  have  any  cause  to 
complain,  'I  long  for  the  blessing,  me 

than  all  worlds  ;  but  my  strong  corruptions,  and 
utter  un worthiness,  render  me  incapable  of  ever  en- 
joying it.'  Nor  have  any  occasion  to  fear  lest,  after 
the  comfortable  enjoyment  of  the  superlative  privi- 
lege, they  should  forfeit  it,  and  again  come  under 
condemnation  and  wrath. 

What  shall  we  then  say  to  these  tl  Shall 

we  continue  in  sin  that  grace  may  abound  in  a  per- 
fect pardon  ?  God  forbid  !  So  to  act,  would  if  pos- 
sible, be  worse  than  devilish,  and  more  than  damn- 
able. Rather  let  the  pardoned  criminal  say;  yes, 
he  will  say  with  the  warmest  gratitude,  Bless  the 
Lord,  O  my  soul !  and  all  that  is  within  me,  bless 
his  holy  name.  Who  forgiveth  all  thine  iniquities; 
who  healeth  all  thy  diseases ;  who  redeemeth  thy  life 
from  destruction ;  who  crowneth  thee  with  loving- 
kindness  and  tender  mercies. 


140  OF    GRACE,    AS    IT    REIGNS 

Before   I  conclude  this  momentous   part   of  my 
subject,  I  will  transcribe  a  few  lines  from  a  cele- 
brated author  of  the  last  century;  celebrated,  not 
more  for   his  very  superior  learning,  than  for  his 
great  penetration  in  spiritual  things,  and  his  experi- 
ence in  the  Christian  life.     Treating  of  divine  for- 
giveness,  he    says,   *  The  forgiveness  that  is  with 
God,  is  such  as  becomes  him,  such  as  is  suitable  to 
his  greatness,  goodness,  and  all  the  other  excellen- 
cies of  his  nature;  such  as  that  therein  he  will  be 
known  to  be  God.     What  he  says  concerning  some 
of  the  works  of  his  providence,  Be  still,  and  know 
that  I  am  God;  maybe  much  more  said  concerning 
this  great  effect  of  his  grace;  Still  yourselves,  and 
know  that  he  is  God.     It  is  not  like  that  narrow, 
difficult,  halving,  and   manacled  forgiveness,  that  is 
found  amongst  men;  but  it  is  full,  free,  bottomless, 
boundless,  absolute — such  as  becomes  his  nature 
and  excellencies.     It  is,  in  a  word,  forgiveness  that 
is  with  God,  and  by  the  exercise  of  which  he  will 
be  known  so  to  be — If  there   be  any  pardon  with 
God,  it  is  such  as  becomes  him  to  give.     When  he 
pardons,  he  will  abundantly  pardon.    Go,  with  your 
half-forgiveness,  conditional  pardons;  with  reserves 
and  limitations  unto  the  sons  of  men.     It  may  be, 
it  may  become  them ;  it  is  like  themselves.    That  of 
God  is  absolute  and    perfect;    before  which,  our 
sins  are  as  a  cloud  before  the  east  wind  and  the 
rising  sun.     Hence  he  is  said  to  do  this  work  with 
his  whole  heart  and  his  whole  soul;  freely,  bounti- 
fully, largely  to  indulge  and  forgive   unto   us  our 
sins,  and  to  cast  them  into  the   bottom  of  the  sea. 
Remember  this,  poor  souls,  when  you  are  to  deal 
with  God  in  this  matter.     If  we  let  go  the  free 


IN  OUR  PARDON.  141 

pardon  of  sin,  without  respect  unto  any  thing  in 
those  that  receive  it,  we  renounce  the  gospel  Par- 
don of  sin  is  not  merited  by  antecedent  duties,  but 
is  the  strongest  obligation  unto  future  duties.  He 
that  will  not  receive  pardon,  unless  he  can  one  way 
or  other  deserve  it,  or  make  himself  meet  for  it:  or 
pretends  to  have  received  it,  a  not   himself 

obliged  to  universal  obedience  by  it,  neither  is,  i 
shall  be,  partaker  of  it. 

r,  what  think  you  of  this  glorious 
pardon  I  Is  it  suitable  to  your  wants  \  Is  it  worthy 
of  your  acceptance  '     Jfoii  of 

those  careless  mortals  that  arc  at  ease  in  their  sins, 
and  eagerly  pursuing  the  tai 

this  uncertain  life.     But  can  you  be  c  i   to 

live  and  die  in  utter  i:.  of  this  i  ss? 

Is  pardon  a  blessing  of  small  importance,  - 
you  no  occasion   for  it?     Sinned  you  have,  < 
demned  you  are,  and,  without  forgiveness,  you  die 
to  eternity.    Start,  O  start  from  your  stupor !    Your 
state  is  dreadful,  though  not  desperate.     Your  sins 
are  upon  you,  the  law  of  God  curses  you,  and  j 

*  Dr.  Owen,  On  the  Hundred  and    Thirliti 
.  and  on  Hcb.  viii.  12. 
the  charming  truth.     He  no  more   feared  this  doctrine  leading  to 
licentiousness,  than  he  valued  the  applause  of  t;. 
moralist.     He  treats  of  a  full,  free,  and  final  forgiveness,  like  one 
who  knows  its  real  value,  experiences  its  unutterable   - 
and  glories  in  it  as  his  own  privilege.     He  labours  his  noble  sub- 
ject, and  repeats  the  joyful  truth.     Whereas,  many  of  our  modern 
preachers,  who  pretend  to  reverence  the  Doctor's  memory,  admire 
his  profound  learning,  and,  in  a  general  way,  applaud   his  judg- 
ment;  when  handling  the  same  subject,  either  directly  contr 
him,  or  whisper  the  grand  truth  in  faint  accents,  as  if  they  ques- 
tioned the  certainty  of  what  they  would  seem  to  affirm,  or  were 
npprehensive  of  some  pernicious  consequences  attending  it. 


142 


OF  GRACE,  AS  IT  REIGNS 


are  in  extreme  danger  of  eternal  damnation.  You 
are  tottering,  as  it  were,  on  the  brink  of  a  dreadful 
precipice,  and  nodding  on  the  verge  of  the  burning 
lake.  Can  you  sleep  in  your  sins,  can  you  rest  in 
an  unpardoned  state,  when  it  is  all  uncertainty 
whether  the  next  hour  may  not  transmit  you  into  an 
eternal  world;  place  you  at  the  bar  of  God;  and  put 
you  beyond  the  possibility  of  relief?  May  divine 
grace  forbid  your  continuing  another  moment  in 
such  an  awful  situation!  For,  another  moment, 
and  your  life  may  be  gone ;  another  moment,  and 
your  soul  may  be  lost ;  and  then  your  loss  will  be 
irreparable,  inconceivable,  and  eternal. 

Is  my  reader  sensible  of  his  want,  and  longing  for 
the  matchless  blessing  1  Then  look  to  the  dying 
Jesus.  Your  iniquities,  it  is  true,  abound ;  but 
pardoning  mercy,  through  his  atonement,  super- 
abounds.  Be  of  good  cheer:  take  encouragement: 
for  the  favour  you  so  earnestly  desire  is  a  free  gift. 
Blessed  be  God  for  the  amazing  mercy  !  Such  are 
the  methods  of  grace,  and  such  is  the  nature  of 
this  forgiveness,  that  as  your  eternal  salvation  is 
bound  up  in  the  enjoyment  of  it,  so  the  everlasting 
honour  of  Jehovah  is  unspeakably  advanced  by 
freely  bestowing  it.  There  is  no  reason,  therefore, 
that  you  should  stand  at  a  trembling  distance,  as  if 
there  were  no  such  favour  for  you;  but  with  bold- 
ness you  may  look  for  it,  in  a  way  of  grace  through 
the  biood  of  Christ  and  truth  itself  has  most 
solemnly  declared  that  you  shall  not  be  disap- 
pointed ? 

Are  you  comfortably  acquainted  with  the  par- 
doning goodness  of  God  1  having  much  forgiven, 
you  should  love    much.     The  remembrance  of  a 


IN  OUR  P1RDON.  143 

blessing  so  immensely  rich,  the  sense  of  a  favour  so 
extremely  high  should  enlarge  your  heart  with  all 
holy  affections  toward  the  Lord  Redeemer ;  should 
animate  all  your  devotional  services ;  should  cause 
you  to  compassionate  your   offending  brother,  in 
forgiving  him  his  hundred  pence,  considering  that 
God  has  forgiven  you  ten    thousand  talents,   and 
make  you  zealous  of  every  good  work.     This  for- 
giveness, far  from  being  an  incentive  to  vice,  will 
bias  your  affections  on  the  side  of  virtue  ;  will  cause 
you  to  love  God  as   infinitely  holy,  and  to   abhor 
sin,  as  a  direct  opposition  to  his  immaculate  purity 
and  revealed  will.     Yes,  a  sense  of  pardon,  when 
warm  on  your  mind,  will  work  in  you  godly  sorrow 
for  all  sin;  for  the  latent  corruptions  of  your  heart, 
no  less  than  the  open  transgressions  of  your  life  ;  and 
will  cause   you  to  confess  them   before  God   with 
shame  and  grief. — Such  are  the  genuine  effects  of 
divine  forgiveness.     These  fruits  will  necessarily  ap- 
pear in  some  degree ;  and  he  who  professes  to  know 
the    pardon    of    his    trangressions,    but    does   not 
forgive    his    offending    brother,    and   lives    under 
the  dominion  of  sin  is  a  liar,  and  the  truth  is  not 
In  him. 


CHAPTER  VI. 

Of  Grace,  as  it  reigns  in  oar  Justification. 

The  doctrine  of  justification  makes  a  very  dis- 
tinguished figure  in  that  religion  which  is  from 
above,  and  is  a  capital  article  of  that  faith  which 
was  once  delivered  to  the  saints.  Far  from  being  a 
merely  speculative  point,  it  spreads  its  influence 
through  the  whole  body  of  divinity,  runs  through 
all  christian  experience,  and  operates  in  every  part 
of  practical  godliness.  Such  is  its  grand  impor- 
tance, that  a  mistake  about  it  has  a  malignant  effi- 
cacy, and  is  attended  with  along  train  of  dangerous 
consequences.  Nor  can  this  appear  strange,  when 
it  is  considered,  that  this  doctrine  of  justification  is 
no  other  than  the  way  of  a  sinner's  acceptance  with 
God.  Being  of  such  peculiar  moment,  it  is  inse- 
parably connected  with  many  other  evangelical 
truths;  the  harmony  and  beauty  of  which  we 
cannot  behold  while  this  is  misunderstood.  Till  this 
appears  in  its  glory,  they  will  be  involved  in  dark- 
ness. It  is,  if  any  thing  may  be  so  called,  a  funda- 
mental article;  and  certainly  requires  our  most 
serious  consideration.* 

*  Let  it  be  carefully  observed  by  the  reader,  that  though  I  here 
treat  upon  justification  as  distinct  from  pardon ;  yet  I  am  fully 
persuaded  that  they  are  blessings  which  cannot  be  separated.  For 


IN  OUR  JUSTIFICATION.  145 

How  shall  sinful  man  be  just  with  God  ?  is  a  ques- 
tion of  the  most  interesting  nature  to  every  child  of 
Adam.  A  question  which,  notwithstanding  its  infi- 
nite importance,  could  never  have  been  resolved  by- 
all  the  reason  of  men,  nor  by  all  the  penetration  of 
angels,  if  the  Lord  of  heaven  and  earth  had  not  ex- 
ercised and  manifested  reigning  grace  towards  his 
disobedient  and  rebellious  creatures.  But,  with  the 
Bible,  in  his  hand,  and  the  gospel  in  view,  the  mere 
infant  in  religious  knowledge  and  in  christian -expe» 
rience  is  at  no  loss  for  an  answer :  for  the  wayfaring 
man,  though  a  fool,  shall  not  err  therein.  Nay,  such 
is  the  pleasure  of  God,  that  he  frequently  reveals 

he  who  is  pardoned  is  justified,  and  he  who  is  justified   is  also 
pardoned. — It  is  readily  allowed  that  tl  \  irious  respects, 

a  great  resemblance  between  the  two  blessings.  They  arc  both 
gifts  of  grace;  both  vouchsafed  to  the  same  person,  at  the  same 
time ;  and  both  are  communicated  through  the  mediation  of 
Christ.  Notwithstanding  which  agreement,  the  t-i'sniji cation  of 
the  terms,  and  the  nature  of  the  blessings  intended  by  them,  are 
so  far  different  as  to  lay  a  sufficient  foundation  for  distinguishing 
between  the  one  and  the  other.  I  would  just  hint  at  a  few  things 
in  confirmation  of  this.  When  a  person  is  pardoned,  he  is  con- 
sidered as  a  transgressor;  but  when  he  is  justified,  he  is  con* 
sidered  as  righteous.  A  criminal  when  pardoned,  is  freed  from 
an  obligation  to  suffer  death  for  his  crimes;  but  he  that  is  justified 
is  declared  worthy  of  life,  as  an  innocent  person.  Wisdom  is  said 
to  be  justified;  Christ  is  said  to  be  justified;  nay,  God  himself 
is  said  to  be  justified.  (Matt.  xi.  19.  1  Tim.  iii.  16.  Luke  vii.  U9. 
Rom.  iii.  4.)  But  neither  God,  nor  Christ,  nor  Wisdom,  is  ever 
said  to  be  pardoned ;  nor  indeed  is  it  possible,  in  any  sense,  that 
they  should  be  forgiven.  Though  we  may,  therefore,  with  the 
scripture  affirm,  that  they  are  justified;  we  cannot,  without  ab- 
surdity, or  blasphemy,  say  they  arc  pardoned.  This  one  conside- 
ration, I  humbly  conceive,  is  an  irrefragable  proof  that  there  is 
a  real,  an  important  difference  between  justification  and  pardon. 
To  which  I  may  add,  Paul  treats  upon  them  as  distinct  blessings-, 
in  Acts,  xiii.  38,  33. 

13 


146 


0F  GRACE,  AS  IT  REIGNS 


this  truth  in  its  glory,  to  those  who  are  esteemed 
fools  by  the  haughty  sons  of  science,  that  no  flesh 
might  have  the  least  ground  of  boasting. 

Justification  is  a  forensic  term,  and  signifies  the 
declaring,  or  the  pronouncing  a  person  righteous 
according  to  law.  Justification  is  not  the  making  a 
person  righteous,  by  a  real,  inherent  change  from 
sin  to  holiness,  in  which  the  nature  of  sanctification 
consists;  but  it  is  the  act  of  a  judge,  pronouncing 
the  party  acquitted  from  all  judicial  charges. — That 
the  blessing  of  which  we  speak  does  not  consist  in 
a  real  change  from  sin  to  holiness,  will  farther  ap- 
pear from  considering,  that  justification  is  diametri- 
cally opposite  to  condemnation.  Now  the  sentence 
of  condemnation  is  never  supposed  to  make  the 
person  criminal  on  whom  it  is  pronounced.  There 
is  no  infusion  of  evil  qualities  into  the  culprit's  mind  ; 
nor  is  he  made  guilty,  either  in  the  eye  of  the  pub- 
lic, or  in  his  own  estimation.  But  being  arraigned 
as  a  criminal,  and  proved  guilty  of  a  capital  offence, 
according  to  the  tenor  of  that  law  by  which  he  is 
tried ;  he  is  esteemed  worthy  of  death,  and  con- 
demned accordingly.  So,  in  justification.  The 
subject  of  it  is  pronounced  righteous  in  the  eye  of 
the  law;  is  deemed  worthy  to  live,  and  his  right  to 
life  is  declared.  Hence  that  justification  of  which 
the  scripture  speaks,  and  is  now  the  subject  of  our 
inquiry,  is  called  the  justification  of  life.  Rom.  v.  18. 
That  the  words  justify,  justified,  and  justification, 
are  used  by  the  sacred  writers  in  a  forensic  sense, 
and  as  opposed  to  the  wTords,  condemn,  condemned, 
and  condemnation,  is  manifest  to  every  attentive 
reader.  To  this  purpose  the  following  texts,  instead 
of  many  more,  may  be  consulted.    Exod.  xxiii.  7. 


IN    OUR    JUSTIFICATION. 


147 


Deut.  xxv.  2.  1  Kings,  viii.  31,  32.  Job,  xiii.  18,  and 
xxvii.  5.  Prov.  xvii.  15.  Matt.  xi.  19,  and  xii.  37. 
Luke,  vii.  29.  Rom.  ii.  13,  and  iii.  4,  and  viii.  30, 
33,  34. 

Justification,  in  a  theological  sense,  is  either  legal 
or  evangelical.  If  any  person  could  be  found  that 
has  never  broken  the  divine  law,  he  might  be  justi- 
fied by  it,  in  a  manner  strictly  legal.  But  in  this 
way  none  of  the  human  race  can  be  justified,  or 
stand  acquitted  before  God.  For  all  have  sinned; 
there  is  none  righteous,  no  not  one.  The  whole 
world,  having  transgressed,  are  guilty  before  the 
eternal  Judge,  and  under  the  sentence  of  death  by 
his  righteous  law.  On  this  ground,  every  offender 
is  excluded  from  all  hope,  and  abandoned  to  utter 
destruction.  For  as  an  obedience  absolutely  per- 
fect is  the  only  righteousness  which  the  law  can 
accept,  so  punishment  inconceivable,  or  death 
eternal,  is  the  least  penalty  it  will  inflict,  on  those 
that  fall  under  its  curse.  That  justification,  there- 
fore, about  which  the  scriptures  principally  treat, 
and  which  reaches  the  case  of  a  sinner,  is  not  by  a 
personal,  but  an  imputed  righteousness;  a  righteous- 
ness without  the  law,  Rom.  iii.  21.  provided  by  grace 
and  revealed  in  the  gospel:  for  which,  reason,  that 
obedience  by  which  a  sinner  is  justified,  and  his 
justification  itself,  are  called  evangelical.  In  this 
affair  there  is  the  most  wonderful  display  of  divine 
justice,  and  of  boundless  grace.  Of  divine  justice  ; 
if  we  regard  the  meritorious  cause  and  ground  on 
which  the  justifier  proceeds,  in  absolving  the  con- 
demned sinner,  and  in  pronouncing  him  righteous 
Of  boundless  grace ;  if  we  consider  the  state  and 
character  of  those  persons  to  whom  the  blessing  is 
granted. 


1  48  OF  GRACE,  AS  IT  REIGNS 

Justification  may  be  farther  distinguished,  as  be- 
ing either  at  the  bar  of  God,  and  in  the  court  of  con- 
science ;  or  in  the  sight  of  the  world,  and  before  our 
fellow-creatures.  The  former  is  by  mere  grace, 
through  faith,  and  the  latter  is  by  works.  It  is  the 
former  of  these  I  shall  now  consider,  which  may  be 
thus  defined — Justification  is  a  judicial,  but  gracious 
act  of  God ;  by  which  a  sinner  is  absolved  from  the 
guilt  of  sin,  is  freed  from  condemnation,  and  has  a 
right  to  eternal  life  adjudged,  merely  for  the  sake  of 
our  Lord's  obedience,  which  is  imputed  to  him,  and 
received  by  faith. 

To  justify,  is  evidently  a  divine  prerogative.  It 
is  God  that justifieth.  Thatsovereign  Being,  against 
whom  we  have  so  greatly  offended,  whose  law  we 
have  broken  by  ten  thousand  acts  of  rebellion  against 
him ;  has  in  the  way  of  his  own  appointment,  the 
sole  right  of  acquitting  the  guilty,  and  of  pronouncing 
them  righteous.  Jehovah,  whose  judgment  is  always 
according  to  truth,  is  the  justifier  of  all  that  believe 
in  Jesus. — Here  Grace  reigns.  For  the  infinitely 
wise  God  appoints  the  way :  the  righteous  and  mer- 
ciful God  provides  the  means  :  and — let  the  sacred 
name  be  repeatedly  mentioned  with  profound  reve- 
rence— the  God  of  all  grace  imputes  the  righteous- 
ness, and  pronounces  the  sinner  acquitted,  in  perfect 
agreement  with  the  demands  of  his  violated  law,  and 
the  rights  of  his  offended  justice. 

What  is=  here  as  well  as  in  several  passages  of 
scripture,  affirmed  concerning  God,  considered  es- 
sentially;  is  in  some  places  of  the  infallible  word, 
more  particularly  appropriated  personally  to  the 
Father.  It  is  manifest,  however,  that  all  the  three 
divine  Persons  are  concerned  in  this  grand  affair; 


IN  OUR  JUSTIFICATION.  149 

and  each  performs  a  distinct  part  in  this  particular, 
as  also  in  the  whole  economy  of  salvation.  The 
eternal  Father  is  represented  as  appointing  the  way, 
and  as  giving  his  own  Son  to  perform  the  conditions 
of  our  acceptance  before  him.  The  divine  Son,  as 
engaging  to  sustain  the  curse,  and  make  the  atone- 
ment; to  fulfill  the  terms,  and  provide  the  righteous- 
ness by  which  we  are  justified.  And  the  Holy 
Spirit,  as  revealing  to  sinners  the  perfection,  suita- 
bleness, and  freeness  of  the  Saviour's  work  ;  ena- 
bling them  to  receive  it,  as  exhibited  in  the  gospel  of 
sovereign  grace ;  and  testifying  to  their  consciences 
complete  justification  by  it  in  the  court  of  heaven. 
— Thus  the  triune  God  justifies.  And  may  we  not 
ask,  in  the  triumphant  language  of  Paul,  Jf'ho  shall 
condemn  ?  If  Jehovah  pronounce  the  sinner  acquitted 
who,  in  earth  or  hell,  shall  reverse  the  sentence?  If 
the  Most  High  entirely  justify,  who  shall  bring  in  a 
second  charge  ?  There  is  no  higher  court  to  which 
any  appeal  can  be  made.  There  is  no  superior  tri- 
bunal at  which  a  complaint  can  be  lodged  against 
any  of  those  happy  souls  whose  invaluable  privilege 
it  is  to  be  justified  by  the  eternal  God.  When  he 
acquits  in  judgment,  he  absolves  from  all  guilt,  he 
accepts  as  completely  righteous;  otherwise  a  person 
immediately  after  he  is  justified,  must  be  supposed 
to  stand  in  need  of  a  farther  justification,  which  is 
highly  absurd.  This  divine  sentence  shall  never  be 
made  void,  by  any  unworthiness  of  him  on  w7hom 
it  is  passed,  nor  by  the  accusations  of  Satan;  but 
shall  stand  firmer  than  the  everlasting  hills;  unsha- 
ken as  the  throne  of  God.  This  sentence — let  my 
reader  dwell  on  the  precious  truth,  let  his  very 
soul  feast  on  the  ravishing  doctrine — this  sentence, 
13* 


150  OF  GRACE,  AS  IT  REIGNS 

being  the  justification  of  life,  is  pregnant  with  all 
the  blessings  of  the  everlasting  covenant;  with  all 
the  felicity  of  the  world  of  glory. 

Superlatively  great,  glorious,  and  divine,  is  the 
blessing  of  justification.  Most  ardently  to  be  sought; 
most  thankfully  to  be  enjoyed.  Can  any  one,  con- 
scious of  possessing  it,  cease  to  exult  in  God,  his 
justifier ;  who,  by  being  so,  is  also  the  God  of  his 
praise  ?  Or  who  that  is  convinced  of  his  guilty, 
condemned  condition,  can  cease  to  pray  and  most 
earnestly  to  long  for  it? — O  sinner !  are  you  insensi- 
ble to  the  worth  of  this  blessing,  and  supinely  negli- 
gent about  it?  be  assured,  then,  that  you  are  in  your 
sins  and  under  condemnation.  The  justification 
of  which  we  treat  is  far  from  you.  And  what,  if 
your  affronted  Sovereign  should  swear  in  his  wrath, 
that  he  will  never  forgive,  never  accept  you ;  but  that 
you  shall  die  under  the  curse  already  passed  upon 
you  ?  In  such  a  case,  though  awful  beyond  concep- 
tion, what  could  you  have  to  object  ?  You  have 
trampled  his  authority  under  your  feet,  and  cherished 
a  spirit  of  the  most  malignant  enmity  against  him. 
Your  conscience  testifies,  that  you  have  neither 
obeyed  his  law,  nor  loved  his  gospel ;  that  you  have 
had  little  concern  whether  He  was  pleased  or  offend- 
ed, so  that  you  could  but  gratify  your  impetuous 
lusts,  and  obtain  your  sordid  purposes.  You  have, 
it  may  be,  never  considered  the  death  of  the  Son  of 
God  as  worthy  of  your  serious  notice ;  though  it  is 
the  greatest  and  most  wonderful  event  that  ever 
took  place  in  the  universe,  and  the  only  thing  that 
can  save  you  from  final  condemnation. — Remember, 
thoughtless  reader !  that  you  have  a  cause  to  be 
tried  at  the  bar  of  God,  and  before  Jehovah  your 


IN  OUR  JUSTIFICATION.  151 

Judge,  which  involves  your  all.  An  eternal  hell  to 
be  suffered,  or  an  eternal  heaven  to  be  enjoyed,  will 
be  the  awful  or  the  glorious  consequence  of  being 
cast  or  acquitted  in  judgment.  Can  you  rest,  then, 
can  you  take  any  comfort,  while  entirely  ignorant 
whether  the  Judge  immortal  will  absolve  or  condemn 
you  ?  Consider  the  ground  on  which  you  stand,  and 
the  reason  of  that  hope  which  is  in  you.  A  mistake 
about  the  way  of  acceptance  with  God  will  be  attend- 
ed with  the  utmost  danger  ;  such  danger  that,  where 
it  is  final,  inevitable  and  eternal  ruin  must  be  the 
consequence.  May  the  God  of  grace  and  the 
Father  of  lights  awaken  the  sleepy  consciences  of  the 
inconsiderate,  into  an  earnest  solicitude  about  it ! 
and  may  he  direct  the  steps  of  such  as  are  anxiously 
inquiring,  How  shall  man  be  just  with  God? 

The  persons  to  whom  the  wonderful  favour  is 
granted  are  sinners,  and  ungodly.  For  thus  runs 
the  divine  declaration  :  To  him  that  worketh  is  the 
reward  of  justification,  and  of  eternal  life  as  con- 
nected with  it ;  not  reckoned  of  grace,  but  of  debt 
But  to  him  that  worketh  not,  but  believeth  on  him 
that justifieth — whom?  the  righteous?  the  holy?  the 
eminently  pious?  Nay,  verily,  but  the  ungodly; 
his  faith,  or  that  in  which  he  belie ves,/s  counted  unto 
him  for  righteousness.  From  this  remarkable  text 
we  learn,  that  the  subjects  of  justification,  considered 
in  themselves,  are  not  only  destitute  of  a  perfect 
righteousness,  but  have  performed  no  good  works 
at  all.  Nor  are  they  only  described  as  having  per- 
formed no  good  works,  but  also  as  being  entirely 
destitute  of  every  heavenly  quality  and  righteous 
disposition.  They  are  denominated  and  considered 
as   ungodly,  when   the  blessing  is  bestowed  upon 


152  OF  GRACE,  AS  IT  REIGNS 

them.  The  mere  sinner,  the  ungodly  person,  he 
that  irorleth  not,  is  the  subject  on  whom  grace  is 
magnified;  towards  whom  grace  reigns  in  justifica- 
tion. Thus  it  is  written  in  those  sacred  canons  of 
our  faith  and  practice,  which  are  unalterable. 

Before  I  dismiss  this  important  passage,  I  will 
present  my  reader  with  the  thoughts  of  Dr.  Owen 
upon  it.     M  To  say,  he  who  ivorketh  not  is  justified 
through  believing,  is  to  say,  that  his  works,  what- 
ever they  be,  have  no  influence  in  his  justification ; 
nor  hath  God,  in  justifying  him,  any  respect  unto 
them.    Wherefore  he  alone  who  worketh  not  is  the 
subject  of  justification,  the  person   to  be  justified. 
That  is,  God  considereth  no  man's  works,  no  man's 
duties  of  obedience  in  his  justification;  seeing  we 
are  justified  freely,  by  his  grace.     And  when  God 
affirmeth  expressly,  that  he  justifieth  him  who  work- 
eth not,  and  that  freely,  by  his  grace,  I  cannot  un- 
derstand what  place  our  works,  or  duties  of  obedi- 
ence can  have  in  our  justification.    For  why  should 
we  trouble  ourselves  to  invent  of  what  considera- 
tion they  may  be,  in  our  justification  before  God, 
when  he  himself  affirms  that  they  are  of  none  at  all  ? 
Neither  are  the  words  capable  of  any  evading  in- 
terpretation. He  that  worketh  not,  is  he  that  work- 
eth not,  let  men  say  what  they  please,  and  distin- 
guish as  long  as  they  will.    And  it  is  a  boldness  not 
to  be  justified,  for  any  to  rise  up  in  opposition  to 
such  express  divine  testimonies,  however  they  may 
be  harnessed  with  philosophical  notions  and  argu- 
ings,  which  are  but  the  thorns  and  briars  which  the 
word  of  God  will  pass  through  and  consume.     But 
the  apostle  farther  adds,  in  the  description  of  the 
subject  of  justification,  that  God  justifieth  the  un- 


IN    OUR    JUSTIFICATION.  153 

godly.  This  is  that  expression  which  hath  stirred 
up  so  much  wrath  among  many,  and  on  the  account 
whereof  some  seem  to  be  much  displeased  with  the 
apostle  himself.  If  any  other  person  dare  but  say 
that  God  justifieth  the  ungodly,  he  is  presently  re- 
flected on  as  one  that,  by  his  doctrine,  would  over- 
throw the  necessity  of  godliness,  holiness,  obedience, 
or  good  works.  For  what  need  can  there  be  of  any 
of  them,  if  God  justifieth  the  ungodly  ?  Howbeit,  this 
is  a  periphrasis  of  God,  that  he  is  he  who  justifieth 
the  ungodly.  This  is  his  prerogative  and  property; 
as  such  he  will  be  believed  and  worshipped,  which 
adds  weight  and  emphasis  unto  the  expression. 
And  we  must  not  forego  this  testimony  of  the  Holy 
Ghost,  let  men  be  as  angry  as  they  please. 

"  But  the  difference  is  about  the  meaning  of  the 
words.  If  so,  it  may  be  allowed  without  mutual 
offence,  though  we  should  mistake  their  proper  sense. 
Only  it  must  be  granted  that  God  justifieth  the  ungodly. 
That  is,  say  some,  those  who  formerly  ic ere  ungodly, 
not  those  who  continue  ungodly  when  they  are  jus- 
tified. And  this  is  most  true.  All  that  are  justified 
were  before  ungodly;  and  all  that  are  justified  are 
at  the  same  instant  made  godly.  But  the  question 
is,  Whether  they  are  godly  or  ungodly  antecedently, 
in  any  moment  of  time,  unto  their  justification?  If 
they  are  considered  as  goclly,  and  are  so  indeed, 
then  the  apostles  words  are  not  true,  that  God  jus- 
tifieth the  ungodly ;  for  the  contradictory  proposi- 
tion is  true,  God  justifieth  none  but  the  godly. 
Wherefore,  although  in  and  with  the  justification  of 
a  sinner  he  is  made  godly;  for  he  is  endowed  with 
that  faith  which  purifieth  the  heart,  and  is  a  vital 
principal  of  all  obedience,  and  the  conscience  is 


154  OF  GRACE,  AS  IT  REIGNS 

purged  from  dead  works  by  the  blood  of  Christ; 
yet,  antecedently  unto  his  justification,  he  is  ungodly, 
and  considered  as  ungodly — as  one  that  worketh 
not — as  one  whose  duties  and  obedience  contribute 
nothing  to  his  justification.  As  he  worketh  not,  all 
works  are  excluded  from  being  the  cause,  and,  as 
he  is  ungodly,  from  being  the  condition  of  his  justi- 
fication.'^ 

That  the  mere  sinner  is  the  subject  of  justification 
appears  from  hence.  The  Spirit  of  God,  speaking 
in  the  scripture,  repeatedly  declares  that  we  are 
justified  by  grace.  But  grace,  as  already  observed, 
stands  in  direct  opposition  to  works ;  all  works  and 
worthiness  of  every  kind,  and  of  every  degree. 
Whoever,  therefore,  is  justified  by  grace,  is  con- 
sidered as  absolutely  unworthy  in  that  very  instant 
when  the  glorious  blessing  is  vouchsafed  to  him. 
This  momentous  truth  is  yet  more  strongly  ex- 
pressed in  the  following  emphatical  words ;  Being 
justified  freely  by  his  grace.  Rom.  iii.  24.  Freely, 
by  grace.  If  these  words  do  not  prove  that  justifi- 
cation is  entirely  free,  without  the  least  regard  to 
any  supposed  holy  qualities  in  the  sinner,  or  any 
good  works  performed  by  him,  antecedent  to  his 
being  possessed  of  the  unspeakable  favour,  I  think 
it  is  impossible  to  express  any  such  thing.  The  most 
fruitful  invention  would'  be  at  a  loss  to  contrive  a 
form  of  words  better  adapted  to  express  the  com- 
munication of  any  benefit  in  a  way  of  mere  favour. 
This  text  informs  us,  that,  in  regard  to  God,  justifi- 
cation is  an  act  of  pure,  unmixed  grace,  exclusive 
of  all  good  works,  and  absolutely  independent  on 

*  On  Justification,  chap,  xviii. 


IN  OUR  JUSTIFICATION.  155 

any  such  thing  as  human  worthiness ;  and,  in  re- 
spect of  us,  that  it  is  entirely  without  cause,  for  so 
the  adverb  in  the  original  signifies.*  The  word 
freely  does  not  so  immediately  respect,  either  the 
blessing  itself,  or  the  Giver,  as  it  does  the  state  and 
character  of  the  persons  to  whom  the  inestimable 
blessing  is  granted.  It  denotes  that  there  is  no  cause 
in  them  why  they  should  be  thus  treated  by  a  right- 
eous God.  In  this  sense  the  original  word  is  used 
and  translated  in  the  following  passage;  They  hated 
me  without  a  cause.  John  xv.  25.  Psal.  xxxv.  19. 
Ixix.  4.  Septuag.  Was  the  holy  Jesus  hated  by  the 
malevolent  Jews,  without  the  least  cause  in  himself? 
Certainly  :  to  assert  the  contrary  would  be  a  contra- 
diction of  the  sacred  text,  and  blasphemy  against 
the  Son  of  God.  The  person,  therefore,  that  is  jus- 
tified freely,  by  grace,  is  accepted  without  any  cause 
in  himself.  Nothing  in  him,  or  about  him,  is  con- 
sidered, by  the  sovereign  Dispenser  of  every  favour, 
when  he  bestows  the  blessing,  as  preparing  or  quali- 
fying for  it. 

Hence  it  appears,  that  if  we  regard  the  persons 
who  are  justified,  and  their  state,  prior  to  the  enjoy- 
ment of  this  immensely  glorious  privilege,  divine 
grace  appears  and  reigns  in  all  its  glory.  There 
being  no  conditions  or  pre-requisites:  no  terms  to 
be  fulfilled,  or  good  qualities  to  be  obtained,  either 
with  or  without  the  divine  assistance,  in  order  to  a 
full  discharge  before  the  eternal  Judge.  Justifica- 
tion is  a  blessing  of  pure  grace,  as  well  as  tran- 
scendency excellent.  So  the  true  believer  esteems 
it,  and  as  such  rejoices  in  it.     In  this,  as  in  every 

*  Acopsav. 


156  OP    GRACE,    AS    IT    REIGNS 

part  of  his  salvation,  he  is  willing  to  be  nothing,  less 
than  nothing;  that  grace  may  reign,  that  grace  may 
be  all  in  all. 

The  various  facts  and  testimonies  produced  from 
sacred  writ,  when  treating  about  the  freeness  of 
pardon,  equally  prove  the  point  under  considera- 
tion ;  and  might,  with  many  others  be  adduced  and 
pleaded  on  this  occasion.  For  he  that  is  pardoned, 
is  justified;  and  he  that  is  justified,  is  pardoned,  as 
before  observed.  Consequently,  if  our  pardon  be 
free,  our  justification  cannot  be  conditional.  But, 
to  avoid  prolixity,  I  shall  not  enlarge  farther  in 
proof  of  the  glorious  truth  ;  only  would  just  observe, 
That  so  great  a  blessing,  yet  absolutely  free ;  so 
divine  a  favour  yet  not  suspended  on  any  condition 
to  be  performed  by  the  sinner,  discovers  astonishing 
grace.  This  must  silence  the  fears  and  raise  the 
hopes  of  the  guilty,  the  accursed,  the  self-condemn- 
ed. And  may  their  hopes  be  raised  by  such  a  con- 
sideration ;  and  also  by  beholding  the  glory  of  that 
infinite  Being,  whose  honour  and  sovereign  preroga- 
tive it  is,  to  be  inviolably  just,  yet  the  Justifier  oj  the 
ungodly. 

Having  considered  the  antecedent  state  of  the 
person  whom  God  justifies,  and  the  freeness  with 
which  the  important  blessing  is  bestowed  upon  him  ; 
the  way  appointed  in  the  eternal  counsels,  and  re- 
vealed in  the  everlasting  gospel,  in  which  the  con- 
demned criminal  may  be  honourably  acquitted  be- 
fore the  divine  tribunal,  and  accepted  as  righteous, 
now  demands  our  attentive  regard.  Here  we  behold 
immaculate  holiness  and  strict  justice,  harmonizing 
with  tenderest  mercy  and  freest  favour.  Nor  can 
it  be  otherwise.     The  Judge  of  all  the  earth  must 


IN  OUR  JUSTIFICATION.  157 

do  right.  He  can  acquit  none  without  a  complete 
righteousness.  For  to  justify  a  person,  and  judi- 
cially to  pronounce  him  righteous,  are  the  same 
thing.  Justification  is  evidently  a  forensic.term,  and 
the  thing  intended  by  it  a  judicial  act.  So  that 
were  a  person  to  be  justified  without  a  righteous- 
ness, the  judgment  would  not  be  according  to  truth  ; 
it  would  be  a  false  and  unrighteous  sentence. 

That  righteousness  by  which  we  are  justified  must 
be  perfect;  must  be  equal  to  the  demands  of  that 
law,  according  to  which  the  sovereign  Judge  pro- 
ceeds in  our  justification.  Every  judge,  it  is  evi- 
dent, must  have  some  rule  whereby  to  proceed  in 
his  judicial  capacity.  This  rule  is  the  law.  To 
talk  of  passing  judgment  without  any  regard  to 
law,  is  absurd,  and  involves  a  contradiction.  For, 
to  judge,  is  nothing  else  but  to  determine  whether 
the  object  of  judgment  be  according  to  rule.  A 
judge  first  considers  what  is  fact,  and  then,  compar- 
ing the  fact  with  the  rule  of  action,  he  pronounces 
it  right  or  wrong,  and  approves  or  condemns  the 
performer  of  it.  An  imperfect  obedience,  therefore, 
before  a  judge,  is  not  righteousness  :  for,  in  this  case, 
righteousness  is  no  other  than  a  complete  conformity 
to  that  law  which  is  the  rule  of  our  conduct.  To 
accept  of  any  obedience  short  of  the  rule,  instead 
of  that  which  perfectly  answers  it,  is  to  act,  not  in 
the  capacity  of  a  judge,  but  under  the  character  of 
an  absolute  sovereign.  So  Jehovah  himself  declares, 
that  he  will  by  no  means  clear  the  guilty  in  judg- 
ment; that  he  will  not  at  all  acquit  the  iciched ;  and, 
consequently,  that  he  will  justify  none  without  a  per- 
fest  righteousness.  That  obedience,  therefore,  which 
is  available  for  this  grandest  of  all  purposes,  must 
14 


158  OF  GRACE,  AS  IT  REIGNS 

answer  the  demands  of  divine  law.  It  must  be  such 
as  will  vindicate  the  honour  of  eternal  justice,  and 
of  inviolable  truth,  in  declaring  the  subject  of  justifi- 
cation completely  righteous.  Yes,  reader,  it  must 
be  such  as  you  may  venture  to  plead,  without  the 
least  imputation  of  arrogance,  at  the  throne  of 
grace  and  the  bar  of  judgment:  such  to  which  you 
may  warrantably  ascribe  your  happiness  in  the- 
heavenly  world,  and  in  which  you  may  glory  to  all 
eternity. 

Many  persons  talk  of,  I  know  not  what,  conditions 
of  justification ;  some  supposing  one  thing,  and  some 
another,  to  be  the  condition  of  it.  But  hence  it  ap- 
pears, that  the  only  condition  of  our  acceptance  with 
God  \s  &  perfect  righteousness.  This  the  law  re- 
quires ;  nor  does  the  gospel  substitute  another. — 
For  as  the  divine  law  can  have  no  more,  so  it  will 
admit  of  no  less.  Those  persons,  therefore,  who  think 
of  any  thing  short  of  complete  obedience  being  suf- 
ficient, let  them  call  the  supposed  condition  by  what 
name  they  please,  may  do  well  to  consider,  how 
they  can  free  themselves  from  the  charge  of  Antinom- 
ianism.  For  the  gospel  does  not,  in  any  degree 
make  void  the  law.  So  far  from  it,  that  the  voice 
of  the  gospel  and  the  death  of  Christ,  demonstrate 
Jehovah  to  be  absolutely  inflexible,  as  to  all  that  his 
holy  law  requires  or  forbids.  The  way  in  which 
sinners  are  justified,  does  not  in  the  least  infringe  on 
its  rights.  For,  considered  as  moral,  it  is  unalter- 
able and  eternal.  Perfect  obedience  was  demanded 
by  it  of  man,  while  in  a  state  of  innocence,  as  the 
condition  of  life.  Perfect  obedience  it  still  requires 
of  man,  though  in  a  state  of  apostacy.  And 
perfect  obedience  it  must  have  either  at  our  own, 


IN  OUR   JUSTIFICATION.  159 

or  a  surety's  hand,  or  we  must  fall  eternally  under 
its  curse. 

Where  then  shall  we  find,  or  how  shall  we  ob- 
tain a  justifying  righteousness  ?  Shall  we  flee  to 
the  law  for  relief?  Shall  we  apply,  with  diligence 
and  zeal,  to  the  performance  of  duty,  in  order  to  at- 
tain the  desired  end  1  Such  a  procedure,  though  it 
might  flatter  our  pride,  would  betray  our  ignorance, 
disappoint  our  hopes  and  issue  in  eternal  ruin.  The 
apostle  of  the  Gentiles,  when  professedly  handling 
the  doctrine  of  justification,  positively  affirms  and 
strongly  proves  that  there  is  no  acceptance  with 
God  by  the  ivories  of  the  law.  Now  the  works  of  the 
law  are  those  duties  of  piety  and  of  humanity  which 
the  law  requires.  Nor  can  any  acceptable  obedi- 
ence be  performed,  which  is  not  required  by  that 
law  which  demands  perfect  love  to  God,  and  per- 
fect love  to  man.  So  that  when  the  infallible  teach- 
er excludes  the  works  of  the  law  from  having  any 
concern  in  our  justification,  he  entirely  rejects  all 
our  works,  all  our  duties  of  every  kind.  But  let  us 
hear  his  words,  and  consider  their  import. 

By  the  deeds  of  the  law,  by  our  own  obedience  to 
it,  however  sincere,  shall  no  flesh  be  justified,  accept- 
ed of  God  and  pronounced  righteous  in  his  sight — 
The  reason  is  evident ;  for  by  the  law  is  the  know- 
ledge of  sin,  as  an  opposition  to  the  divine  revealed 
will,  and  as  deserving  of  an  everlasting  curse. — 
Rom.  iii.  20.  Gal.  ii.  16.  But  if  so,  it  is  absolutely 
impossible  that  we  should  be  justified  by  it;  for  a 
law  which  proves  us  guilty,  is  far  from  pronouncing 
us  righteous  in  the  eye  of  the  law-giver.  The  law 
entered,  was  promulgated  at  Sinai,  that  the  offence 
might  abound;  that  the  abundance  of  our  iniquities 


1G0 


0?  GRACE,  AS  IT  REIGNS 


might  be  manifested,  and  their  exceeding  sinfulness 
appear.  Rom.  v.  20.  The  law  icorketk  wrath.  It 
reveals  the  wrath  of  God  against  all  ungodliness 
and  unrighteousness  of  men.  It  fastens  a  charge  of 
guilt  on  the  criminal,  and  works  a  sense  of  deserved 
wrath  on  his  conscience.  Far  from  justifying  any 
offender,  it  denounces  utter  destruction  against  him, 
and  unsheathes  the  sword  of  vengeance.  Rom.  iv. 
ir>.  As  many  as  are  of  the  works  of  the  law;  who 
do  their  best  endeavours  to  keep  it,  and  are  looking 
for  justification  by  it ;  are — what  ?  In  a  promising 
way  to  obtain  acceptance  with  God,  and  to  be  re- 
warded with  eternal  life?  quite  the  reverse.  They 
are  under  a  dreadful  curse.  For  it  is  written,  by 
the  pen  of  infallibility,  and  is  awfully  expressive  of 
Jehovah's  unchangeable  purpose:  cursed  is  every 
one,  without  any  respect  of  persons,  without  any 
regard  to  pleas,  that  continueth  not  in  all  things 
which  arc  written  in  the  book  of  the  law  to  do  them. 
Gal.  iii.  10.  From  this  alarming  text  we  learn, 
that  there  never  was,  nor  can  be  any  acceptance 
with  God,  without  a  perfect  obedience — an  obedi- 
ence perfect  in  its  principle,  complete  in  all  its  parts, 
and  without  the  least  interruption  in  thought,  word, 
or  deed.  For  he  who  fails  in  one  point,  breaks  the 
law,  is  guilty  before  God,  and  exposed  to  ruin. — 
James  ii.  10. 

The  apostle  argues  in  proof  of  his  point,  from 
the  opposition  there  is  between  living  by  faith,  and 
living  by  the  works  of  the  law.  These  are  his 
words:  That  no  man,  however  excellent  his  moral 
character,  however  righteous  in  his  own  esteem,  is 
justified  by  his  own  obedience  to  the  law  in  the  sight 
of  Gad,  it  it  evident ;     For  the  just,  the  truly  right- 


IN  OUR  JUSTIFICATION.  161 

eous  and  justified  person,  shall  live  by  faith.  And, 
that  he  does  not  obtain  that  character,  or  enjoy  the 
blessedness  connected  with  it,  in  virtue  of  his  own 
obedience,  appears  from  hence :  the  law  is  not 
of  faith;  it  makes  no  mention  of  a  Redeemer,  or  of 
believing  in  him.  But,  its  uniform  language  is, 
the  man  that  doeth  them,  that  punctually  performs 
the  duties  enjoined,  and  entirely  avoids  the  things 
prohibited ;  he,  and  he  only  shall  live  in  them  ;  shall 
find  acceptance,  and  enjoy  peace.  Gal.  iii.  11,  12. 

The  inspired  penman,  ever  jealous  of  his  Master's 
honour,  ever  concerned  for  the  glory  of  divine 
grace,  argues  from  an  absurdity:  an  obsurdity  ob- 
vious to  the  meanest  capacity,  and  shocking  to  every 
mind  that  has  the  least  esteem  for  the  Lord  Re- 
deemer. If  righteousness  come  by  the  law ;  if  men 
either  were  or  could  be  justified  by  their  own  du- 
ties and  endeavours,  then  it  would  inevitably  follow 
that  Christ  is  dead  in  vain;  all  his  obedience  and 
all  his  sufferings  were  useless  things;  there  was  no 
occasion  for  them.  Gal.  ii.  21.  Again,  If  they  which 
are  of  the  law  be  heirs  ;  if  they  who  rely  on  their 
own  legal  performances,  be  accepted  of  God,  and 
entitled  to  the  heavenly  inheritance ;  faith  in  a  dying 
Redeemer  is  made  entirely  void,  and  the  promise  of 
life  by  him  is  made  of  none  effect.  Rom.  iv.  14. 

Nor  are  the  works  of  the  law,  which  Paul  so  ex- 
pressly and  repeatedly  excludes  from  having  any 
concern  in  our  justification,  to  be  understood  only 
of  an  obedience  to  those  positive  institutions  of  Je- 
hovah, which,  being  of  a  temporary  kind,  were 
abrogated  by  the  death  of  Christ.  His  design  was 
to  set  aside  all  our  obedience  to  every  law;  all  our 
works  and  duties  of  every  kind.  That  this  was 
14* 


1 62  OF  GRACE,  AS  IT  REIGNS 

his  intention,  appears  from  the  following  considera- 
tions. 

The  apostle  excludes  all  works  in  general.  God 
imputeth  righteousness  without  icorks — By  grace  are 
ye  saved — not  of  works — If  by  grace,  then  it  is  no 
more  of  works — Not  by  icorks  of  righteousness  which 
we  have  done — Who  hath  saved  us — not  according 
to  our  works.  He  does  not  only  say,  that  we  are  not 
justified  by  the  works  of  the  law;  but  also,  that  we 
are  not  justified  by  works;  performances,  duties, 
obedience,  in  general,  what  rule  soever  may  be 
their  object,  or  however  they  may  be  denominated. 
He  does  not  give  the  least  hint,  as  if  he  meant  only 
to  exclude  the  works  of  some  particular  law,  or  du- 
ties of  some  particular  kind,  in  contradistinction  to 
others.  And  when  the  Spirit  of  God  declares,  with- 
out limiting  the  phrase  to  any  particular  kind  of 
duties,  that  we  are  not  justified  by  works ;  what  au- 
thority have  we  to  restrain  the  sense  to  this  or  that 
sort  of  works,  to  the  exclusion  of  others  ?  For  as  all 
duties,  performed  in  obedience  to  a  law,  are  works, 
whether  the  law  be  considered  as  moral  or  ceremo- 
nial, old  or  new ;  so  all  works,  whatever  they  be, 
are  here  excluded,  without  any  exception. 

That  law  which  the  apostle  designs,  stands  in 
direct  opposition  to  the  grace  of  the  gospel,  and  the 
promise  of  life,  to  faith  in  Christ,  and  the  right- 
eousness of  faith.  The  promise  that  he  should  be 
the  heir  of  the  world,  was  not  to  Abraham,  or  to  his 
seed  through  the  law,  but  through  the  righteousness 
of  faith.  For  if  they  which  are  of  the  law  be  heirs, 
faith  is  made  void,  and  the  promise  made  of  none 
effect  Because  the  law  worketh  wrath  ;  for  where 
there  is  no  law  there  is  no  transgression.     Therefore 


IN  OUR  JUSTIFICATION.  1 63 

it  is  of  faith,  that  it  might  be  by  grace,  that  the  pro- 
mise might  be  sure  to  all  the  seed.  Rom.  iv.  13,  14, 
15,  16.  Now  it  is  the  moral  not  the  ceremonial 
law,  that  stands  opposed  to  grace  and  the  promise; 
to  faith  and  the  righteousness  of  faith.  For  the 
ceremonial  law,  exhibiting  in  various  ways  the 
grace  of  God,  the  promised  Messiah,  and  life  by 
him,  as  the  great  object  of  faith  and  hope  under  the 
ancient  Jewish  economy;  cannot  be  stated  and 
considered  in  this  contrasted  view,  without  a  mani- 
fest impropriety.  But  the  moral  law  is  not  of 
faith:  it  contains  no  revelation  of  grace:  it  exhibits 
no  foundation  of  trust,  no  object  of  hope  for  sin- 
ners: nor  does  it  make  the  least  promise  to  them, 
but  ail  the  reverse.  Besides,  the  law  here  intended 
worketh  wrath.  By  a  transgression  of  it  wrath  is 
incurred  ;  and  by  a  conviction  of  the  evil  of  such 
disobedience,  a  sense  of  deserved  wrath  possesses 
the  conscience.  Which  though  perfectly  appli- 
cable to  the  moral  law,  and  to  mankind  in  general 
as  breakers  of  it ;  yet  cannot  be  affirmed  of  the 
ceremonial  institutions,  neither  in  regard  to  Jews 
nor  Gentiles.  Because,  as  to  the  former,  those 
rites  were  long  since  abrogated:  and  as  to  the 
latter,  they  never  were  under  any  obligation  to  ob- 
serve them. 

The  important  reasons  assigned  by  the  sacred 
disputant,  why  we  cannot  be  justified  by  the  works 
of  the  law,  but  by  faith  in  Jesus,  make  it  evident 
that  he  intended  to  exclude,  not  only  all  ceremo- 
nial performances  but  also  our  moral  obedience. 
Having  asserted  that  there  is  no  justification  by  the 
deeds  of  the  law,  he'  adds,  For  by  the  law  is  the 
knowledge  of  sin.     Rom.  iii.  20.     Now  the  apostle 


164  OF    GRACE,    AS    IT    REIGNS 

informs   us,   from    his   own    experience,   that   the 
knowledge  of  sin  comes  by  that  law  which  forbids 
all  irregular  desires,  and  every  unsanctified  affec- 
tion.    /  had  not  known  sin  but  by  the   law  ;  for    I 
had  not  known  lust,  except  the  law  had  said.  Thou 
shalt  not  covet.     Hence  it  is  plain  to  a  demonstra- 
tion, that  all  the  duties  of  that  law  by  which  is  the 
knowledge  of  sin,  are  entirely  excluded  from  all 
concern  in   our  justification :   and,  that   the   law, 
which  convinces  of  sin,  is  spiritual — reaches  the 
thoughts  and  intents   of  the  heart,  Thou  shall  not 
covet.     Whether  it  be  the  moral,  or  the  ceremonial 
law  that  is  here  intended,  the  reader,  I  presume, 
will  be  at  no  loss  to  determine. — Another  reason 
assigned  is  Lest  any  man  should  boast.     For  thus 
it  is  written,  By  grace  ye  are  saved — not  of  works , 
lest  any  man  should  boast.     To  declare  at  this  time 
his  righteousness,  that  he  might  be  just  and  the  jus- 
tifier  of  him   that   believeth   in   Jesus.     Where   is 
boasting,  then  ?  it  is  excluded.     By  what  law  ?  of 
works  ?  Nay  :  but  by  the  law  of  faith.     Whence  the 
apostle  infers  the  following  conclusion — Therefore 
we  conclude  that  a  man  is  justified  by  faith  without 
the  deeds  of  law.     Eph.    ii.   8,  9.    Rom.   iii.    26, 
27,  28.     Now  of  what  are  men  ready  to  boast,  in  a 
religious  view,  but  of  their  supposed  moral  good- 
ness 1     Of  what,  except  the  integrity  of  their  hearts, 
and  the  regularity  of  their  lives;  their  sincere  in- 
tentions,  and    their   pious   performances?     These, 
therefore,  we  may  justly  infer,  areentirely  excluded. 
For  if  no  works  be  excepted  but  those  of  a  ceremo- 
nial kind,  and  if  our  moral  obedience  be  any  way 
concerned  in  procuring  acceptance  with  God,  how 
is  boasting  excluded  ?  Does  not  the  performance  of 


IN  OUR  JUSTIFICATION.  165 

moral  precepts  afford  as  fair  a  ground  for  boasting, 
as  submission  to  ceremonial  rites ?  and  were  not  the 
ancient  Pharisees  guilty  in  both  respects?  Luke 
xviii.  11. 

Nor  is  faith  itself  our  righteousness,  or  that  for 
the  sake  of  which  we  are  justified.  For  though 
believers  are  said  to  be  justified  by  faith,  yet  not 
fir  faith.  That  faith  is  not  our  righteousness,  is 
evident  from  the  following  considerations. — No 
man's  faith  is  perfect;  and  if  it  were,  it  would  not 
be  equal  to  the  demands  of  divine  law.  It  could 
not  therefore,  without  an  error  in  judgment,  be 
accounted  a  complete  righteousness.  But  the  judg- 
ment of  God,  as  before  proved,  is  according  to 
truth,  and  according  to  the  rights  of  his  law. — That 
obedience  by  which  a  sinner  is  justified,  is  called 
the  riglrteousness  of  faith  ;  righteousness  BY  faith  ; 
and  is  represented  as  revealed  to  faith.  Rom.  iii. 
23.  Philip,  iii.  0.  Rom.  i.  7.  Consequently,  it 
cannot  be  faith  itself. — Faith,  in  the  business  of 
justification,  stands  opposite  to  all  works.  To  him 
that  icorkcth  not,  but  believeth.  Now,  if  it  were 
our  justifying  righteousness,  to  consider  it  in  such 
a  light  would  be  highly  improper.  For,  in  such  a 
connexion,  it  falls  under  the  consideration  of  a 
work,  a  condition,  on  the  performance  of  which  our 
acceptance  with  God  is  manifestly  suspended. — If 
faith  itself  be  that  on  account  of  which  we  are  ac- 
cepted, then  some  believers  are  justified  by  a  more, 
and  some  by  a  less  perfect  righteouness,  in  exact 
proportion  to  the  strength  or  weakness  of  their  faith. 
He  was  strong  in  faith  — 0  ye  of  little  faith.  Con- 
sequently, either  more  of  justice  and  less  of  grace 
must  appear  in  the  justification  of  some,  than   in 


166  OF  GRACE,  AS  IT  REIGNS 

that  of  others;  or  else  it  must  be  concluded,  that 
some  are  more  fully  justified  than  others:  each  of 
which  is  absurd. —  That  which  is  the  end  of  the  law, 
is  our  righteousness;  which,  certainly,  is  not  faith, 
but  the  obedience  of  our  exalted  Substitute.  Christ 
is  the  end  of  the  law,  for  righteousness,  to  every 
one  that  belicveth. — That  righteousness,  by  which 
many  are  justified,  is  the  obedience  of  One.  The 
believer,  therefore,  is  not  justified  for  the  sake  of 
his  own  faith ;  for  then  there  must  be  as  many  dis- 
tinct righteousnesses,  as  there  are  justified  persons. 
— Were  faith  itself  our  justifying  righteousness,  we 
might,  without  either  pride  or  folly,  depend  upon  it, 
plead  it  before  God,  and  rejoice  in  it.  For  what- 
ever the  Most  High  is  pleased  to  accept  as  our 
justifying  righteousness,  may  be  pleaded  before 
him,  as  such.  Whatever  may  be  so  pleaded,  must 
be  esteemed  a  proper  ground  of  our  confidence — 
may  be  used  as  an  argument  in  prayer  at  the  throne 
of  grace,  and  as  the  foundation  of  our  expecting 
final  happiness;  and  whatever  is  the  ground  of  our 
confidence,  must  be  the  source  of  our  spiritual  joy. 
So  that,  according  to  this  hypothesis,  not  Christ, 
but  faith,  is  the  capital  thing;  the  object  to  which 
we  must  look.  The  glorious  Redeemer  and  his 
undertaking,  are  only  considered  as  auxiliaries  in 
the  affair  of  justification;  while  faith  is  the  grand 
requisite,  as  it  renders  ImmanuePs  wrork  effectual, 
and  crowns  the  whole.  To  understand  those  words, 
Faith  was  imputed  to  him  for  righteousness,  in  the 
Arminian  sense,  is  to  contradict  the  whole  scope 
and  design  of  the  apostle's  argumentation,  when 
treating  upon  the  justification  of  sinners.  For  his 
main  design  is  to  prove,  that  the  eternal  Sovereign 


IN  OUR  JUSTIFICATION,  167 

justifies  freely,  without  any  cause  in  the  creature. 
But  according  to  this  hypothesis,  faith  is  the  con- 
dition; is  the  cause;  is  that  on  account  of  which 
we  are  accepted  as  righteous.  For  it  is  considered 
under  the  formal  notion  of  righteousness. — Hence  it 
appears,  that  it  is  not  faith  itself,  but  its  glorious 
Object  which  Paul  intends,  when  he  speaks  of  faith 
being  imputed  for  righteousness. 

But  is  not  that  law  which   man  was  originally 
under,  which  requires  an  absolutely   perfect   obe- 
dience, and  denounces  a  curse  on  the  least  offender, 
abrogated  by  the  mediation  of  Jesus  Christ;  and  is 
not  a  new,  remedial,  milder  law  introduced  in  its 
place;  one  that  is  more  happily  adapted  to  the  in- 
firmities of  a  fallen  creature,  requiring  only  a  sincere 
obedience,  as  the  condition  of  acceptance  before 
the  sovereign  Judge  1  No :  For,  not  to  take  notice 
that  such  a  scheme  represents  the  gospel  as  making 
void  the  law;  not  to  mention  many  other  things 
which  might  be  urged,  the  sentiment  supposes,  that 
the  old,  the  eternal  law  of  God,  was  either  too 
strict  in  its  precepts,  or  too  severe  in  its  penal  sanc- 
tion; and,  that  its  requisitions  never  were  or  ever 
will  be  performed,  either  by  ourselves  or  by  our 
Surety.     An  imagination  this,  which  deserves  the 
utmost  abhorrence;  as,  in  one  view,  it  denies  per- 
fection to  that  law  which  is  holy,  and  just,  and  good; 
and  as,  in  another,  it  highly  reflects  on  the  wisdom, 
or  equity,  or  goodness  of  the  supreme  Legislator 
for  enacting  a  law,  the  repeal  of  which  was  so  ne- 
cessary in  order  to  accomplish  the  design  of  his 
grace.      Besides,  the  scheme  is  absurd.      For  it 
supposes  that  the  law  which  man  is  now  under,  re- 
quires only  an  imperfect  obedience.     But  an  im- 


168  OP  GRACE,  AS  IT  REIGNS 

perfect  righteousness  cannot  answer  its  demands, 
whether  it  be  denominated  old  or  new.  For  every 
law  requires  perfect  obedience  to  its  own  precepts 
and  prohibitions.  Under  whatever  law  we  are,  it 
must  be  the  standard  of  duty  and  rule  of  our  obedi- 
ence ;  and  every  rule  requires,  and  cannot  but  re- 
quire a  complete  conformity  to  itself.  That  law 
which  forbids  every  irregularity  in  our  tempers  and 
conduct,  whatever  name  it  may  bear,  is  the  rule  of 
our  duty,  the  law  which  is  now  in  force;  otherwise, 
such  irregularity  would  not  be  sin  ;  such  a  deviation 
from  perfect  rectitude  would  be  no  fault.  That 
which  is  not  prohibited,  that  which  is  the  breach  of 
no  law,  cannot  be  sin  ;  for  sin  is  a  transgression  of 
Vie  laic.  If  then  we  are  forbidden  to  commit  sin,  it 
must  be  by  a  law  that  is  now  in  force ;  and  if  every 
sin  be  a  breach  of  it,  nothing  short  of  perfect  obedi- 
ence can  be*  required  by  it.  Consequently,  nothing 
can  be  accepted  as  righteousness  by  our  eternal 
Judge,  but  an  obedience  in  all  respects  complete;  a 
perfect  obedience,  either  performed  by  us,  or  im- 
puted to  us."* 

*  To  obviate  objections,  and  to  force  my  argument,  I  will  intro- 
duce a  paragraph  or  two  from  a  late  excellent  writer ;  who,  wThen 
touching  upon  this  subject,  observe?,  "They,"  the  Arminians, 
"strenuously  maintain,  that  it  would  be  unjust  in  God,  to  require 
any  thing  of  us  beyond  our  present  power  and  ability  to  perform  ; 
and  also  hold,  that  we  are  now  unable  to  perform  perfect  obedi- 
ence, and  that  Christ  died  to  satisfy  for  the  imperfections  of  our 
obedience,  and  has  made  way  that  our  imperfect  obedience  might 
be  accepted  instead  of  perfect;  wherein  they  seem  insensibly  to 
run  themselves  into  the  grossest  inconsistence.  For  they  hold, 
TTiat  God,  in  mercy  to  mankind,  has  abolished  that  rigorous  con- 
stitution, or  law,  that  they  were  under  originally ;  and,  instead  of 
it,  has  introduced  a  more  mild  constitution,  and  put  us  under  a  new 
law,  which  requires  no  more  than  imperfect,  sincere  obedience,  in 


IN  OUR  JUSTIFICATION.  169 

Nor  are  we  accepted  of  God  on  account  of  any 
holiness  wrought  in  us  by  the  Holy  Spirit ;  or  of 

compliance  with  our  poor,  infirm,  impotent  circumstances  since  the 
fall. 

"  Now,  how  can  these  things  be  made  c  I  would  ask, 

What  law  these  imperfections  of  our  obedience  are  a  breach  of? 
If  they  are  a  breach  of  no  law  that  we  were  ever  under,  then  I 
arc  not  sins.     And  if  they  be  not  sins,  what  need  of  Christ's  dying 
to  satify  for  them  ?     But  if  they  are  sins,  and  the  breach  of  some 
law,  what  law  is  it?     They  cannot  be  a  breach  of  their  new  law  ? 
for  [according  to  their  principles]  that  requires  no  other  than  im- 
perfect obedience,  or  obedience  with   imperfections:    and,  U 
fore,  to  have  obedience  attended  with  imperfections  is  no  breach  of 
it;  for  it  is  as  much  as  it  requires.     And  they  cannot  be  a  breach 
of  their  old  law,  for  that,  they  Bay  is  entirely  abolished,  and 
never  were  under  it.-  mid  not  be  just  in  God  to 

require  of  us  porfect  obedienc  \  because  it  would  not  be  just  to 
require  more  than  we  can  perform,  or  to  pun;  ailing  of  it. 

And,  therefore,  by  their   own  scheme,  the   impel  our 

obedience  do  not  deserve  to  be  punished.     What  n  re,  of 

Christ's  dying-  to  satisfy  for  them?  What  need  of  his  suffering, 
to  satisfy  for  that  which  is  no  fault,  and,  in  its  own  nature,  de- 
serves no  suffering  ?  What  need  of  Christ's  dying  to  pun  : 
that  our  imperfect  obedience  should  be  accepted,  when,  according 
to  their  scheme,  it  would  be  unjust  in  itself  that  any  other  obedience 
than  imperfect  should  be  required  I  What  need  of  Christ's  dying 
to  make  way  for  :  sucli  an  obedience  as   it  would 

be  unjust  in  him  not  to  accept  •'  Is  there  any  need  of  Christ's 
dying  to  prevail  with  God  not  do  unri  —If  it  be  said, 

That  Christ  died  to  satisfy  that  old  law  for  us,  that  so  we  might 
not  be  under  it,  but  that  there  might  be  room  for  our  being  under 
a  milder  law  :  Still  I  would  inquire,  W 'hat  need  of  Christ's  dying 
that  we  might  not  be  under  a  law,  which,  by  their  principles, 
it  would  be  in  itself  unjust  that  we  should  be  under,  whether  Christ 
had  died  or  no ;  because,  in  our  present  state,  we  are  not  able  to 
keep  it  ? 

"So  the  Arminians  arc  inconsistent  with  themselves,  not  only 
in  what  they  say  in  the  need  of  Christ's  satisfaction,  to  atone  for 
those  imperfections  which  we  cannot  avoid  ;  but  also  in  what  they 
say  of  the  grace  of  God,  granted  to  enable  men  to  perform  the  sin- 
cere obedience  of  the  new  law.  They  grant,  that  by  reason  of 
15 


170 


Or    GRACE,    AS    IT    REIGNS 


any  good  works  performed  by  us  through  the 
assistance  of  divine  grace  after  regeneration.  For, 
however  attained  or  performed,  if  it  bo  ours  by  way 
of  inherency,  it  comes  under  the  denomination  of 
our  i  teousness.     But  all  our  own  righteous- 

ness is  extremely  imperfect,  and  is   therefore  en- 
tirely excluded. — Tbi  irs   from    hence.     All 
righteousness  consists,  cither  in  habit,  or  in  act; 
le,   or   in    practice.     Now   if  our 
eternal  i               e  to  the  i  I  ;s  of  God  be  not 
s,  there  is  no  such  thing;  and 
so  the  phrase,  as  used  in  the  sacred  writings,  must 
be  entirely  destitute  of  all   propriety.     As   to  the 
principle  of  all  obedience,  what  is  it  but  the  love  of 
I  !    This  is  purity   of  heart ;  this  is  true  holi- 
And  though  this  heaven!)   affection  be  not 
natural  to  man,  but  a  fruit  of  the  Spirit;  yet  it  is 
ided  under  the  general   idea  of  n  righte- 
r  there  is  no  such  thing  as  righteous- 
ness, or   moral  goodness,  where    God    is  not  the 

arc  utterly  disabled  for  the  performance   of  the 

it  new  grace  from   God.     But  they   affirm,  that 

he  gives  such  grace  to  all,  by  which  the.  performance  of  the  con- 

n  is  truly  possible  :  and  that  upon  this  ground,  He  may,  and 

doth  intend  to  speak  properly, 

;iieh  is  of  grace,  or  of 
ik  of  it,  as  very  unrea- 
that,  as  the  condition 
rdon,  that  is  be  I    tin.     If  it  be 

so,  what  grace  is  there  in  iility  to  perform 

the  condition  of  pardon  ?  Or  why  is  that  called  by  the  name  of 
re,  that  is  an  absolute  debt,  which  God  is  bound  to  bestow,  and 
which  it  would  be  unjust  and  cruel  in  him  to  withhold;  seeing 
he  requires  that,  as  the  condition  of  pardon,  which  we  cannot 
perform  without  it!" — Sec  that  masterly  work,  intituled,  "A  care- 
ful and  strict  Inquiry  into  the  modern  prevailing  Notions  of  that- 
Freedom  of  Will,  which  is  supposed  to  be  essential  to  Moral 
Agency."  Tart  iii.  sect.  iii.  By  Mr.  Jonathan  Edwards. 


IN    OUR    JUSTIFICATION.  17  1 

object  of  supreme  affection ;  where  our  Maker  is 
not  sincerely  loved.  A  rational  creature,  who  does 
not  love  the  infinitely  amiable  Jehovah,  far  from 
having  any  thing  that  may  be  called  righteousness, 
is  actuated  by  the  temper,  and  bears  the  very  image 
of  Satan  :  For  where  divine  love  has  no  place  in 
the  heart,  the  dispositions  of  the  mind  are  entirely 
sinful,  and  the  whole  conduct  a  direct  opposition 
to  the  revealed  will  of  God.  Consequently,  if 
nothing  be  worthy  the  name  of  righteousness, 
were  the  love  of  is  no  influence;  and  if  all 

our  own  obedieri  eluded,  in  the   article  of 

justification,  all  that  holiness,  and  all  those  duties 
which  follow  regeneration,  and  are  performed  by  the 
assistance  of  the  Holy  Spirit,  must  be  totally  set 
aside  as  to  that  important  affair.  According  to 
those  words  :  By  grace  ye  arc  saved — not  c 
What  works !  those  to  which  they  xcerc  created  in 
Christ  Jesus,  and  in  which  God  ordained  that  they 
should  train:  Eph.  ii.  8,  9,  10. — Hence  the  apostle 
very  evidently  distinguishes  between  that  righte- 
ousness, by  which  he  was  justified,  in  which  also  he 
desired  to  be  found,  and  all  his  own  righteous- 
deeds.  And  be  foun  n,  not  having  mine 
own  righteousness,  which  is  of  the  law;  but  that 
which  is  through  the  faith  of  Christ,  the  righte 
ness  which  is  of  God  by  faith.  Philip,  iii.  9.  Nor 
can  any  man,  with  the  least  shadow  of  reason,  sup- 
pose, that  the  apostle  ever  imagined  himself  to 
have  attained  that  holiness,  or  to  have  performed 
those  good  works,  included  under  the  general 
phrase  his  own  righteousness,  without  the  divine 
assistance. 

To  assert  that  our  own  righteousness  is  the  con- 
dition of  justification,  is  to  confound  the  two  oppo- 


I  72  OF  GRACE,  AS  IT  REIGN3 

site  covenants  of  works  and  grace.  What  was  the 
onant  of  works?  Was  it  not  a  constitution 
which  required  personal  obedience,  as  the  condition 
of  life,  and  promised  acceptance  with  God  on  the 
performance  of  that  condition?  This  was  the 
tenour  of  it,  and  in  this  its  distinguishing  nature 
consisted.  Whatever  covenant  therefore  proceeds 
on  the  same  terms,  whether  expressed  or.  implied, 
is,  however  it  may  be  varied  in  other  respects,  a 
covenant  of  works.  As  in  the  renewal  of  the  first 
promise  concerning  the  Messiah,  in  which  the 
essence  of  the  covenant  of  grace  was  contained ; 
though  the  sovereign  Dispenser  of  all  good  was 
pleased  to  vary  his  language,  and  to  exhibit  his 
mercy  in  different  views,  under  the  Patriarchal, 
Mosaic,  and  Christian  dispensation;  yet  in  sub- 
stance, it  was  always  the  same:  so,  whatever  va- 
riations we  may  suppose  to  have  taken  place,  re- 
specting the  covenant  of  works,  while  its  grand 
characteristic,  Do  this  axd  live,  is  retained,  it  is 
nevertheless  the  same  covenant. 

To  set  the  point  in  a  clearer  light,  be  it  observed, 
That  our  first  parents  before  the  fall  were  under  the 
enant  of  works:  and  supposing  the  condition  of 
it  had  been  performed,  they  would  have  had  a  right 
to  life,  and  would  have  enjoyed  the  promised  bless- 
ing. Now  though  the  enjoyment  of  life  was  sus- 
pended on  the  performance  of  perfect  obedience, 
yet  that  was  easier  to  them  in  their  primitive  state, 
than  the  least  supposed  condition  would  be  to  us  in 
our  fallen,  corrupted  state.  And  how  great  soever 
the  disparity  was,  between  the  obedience  prescribed 
and  the  blessing  promised ;  yet,  had  the  condition  been 
performed,  and  life  enjoyed  in  consequence  of  it,  the 
happy  state  would  have  been  possessed,  not  as  a  gift 


IN  OUR  JUSTIFICATION.  173 

of  grace,  but  as  a  reward  of  pactional  debt.  Rom.  iv. 
4.  Nor  would  it  have  been  of  grace  at  all,  in  that 
sense  in  which  the  sacred  writers  use  the  term,  when 
treating  about  the  justification  of  sinners. 

But  supposing  the  condition  of  that  covenant  had 
been  performed  by  our  first  father,  and  that  life  had 
been  enjoyed  by  him  as  the  reward  of  his  own  obe- 
dience; how  or  by  what  means,  could  he  have  per: 
formed  it  ?  By  that  power  and  rectitude  with  which 
his  nature  was  endued.  But  who  gave  him  that 
power  and  rectitude?  Who  endued  him  with  holy 
qualities,  and  fitted  him  for  such  obedience?  \\ 
maintained  those  moral  abilities,  and  preserved  him 
in  existence  itself?  The  answer  is  obvious.  It  is 
plain,  however,  that  his  being  furnished  with  sufli- 
cient  capacities,  and  having  them  preserved  by  the 
Lord  his  Maker,  would  not  have  prevented  the  re- 
ward from  being  by  works.  Life  would  still  have 
been  by  the  legal  covenant ;  and  entirely  opposite, 
therefore,  to  that  way  of  justification  which  is  re- 
vealed in  the  gospel. 

Yet  farther  to  evince  the  truth  and  confirm  the 
argument,  it  may  be  observed,  That  the  covenant  of 
works  itself  did  not  require,  even  from  innocent 
Adam,  the  performance  of  its  condition  by  a  power 
independent  on  divine  assistance.  Nor  could  it, 
consistent  with  the  nature  of  a  dependant  being,  as 
man  in  his  best  estate,  and  every  mere  creature, 
must  necessarily  be.  For  conservation  is  as  much 
owing  to  a  divine  power,  as  creation  itself.  Those 
holy  qualities,  therefore,  with  which  man  was  at  first 
endued,  could  no  otherwise  be  maintained,  than  by 
a  continual  divine  influence  from  his  Creator  and 
Preserver.  For  if  divine  agency  be  necessary  in 
15* 


174  OF  GRACE,  AS  IT  REIGNS 

continuance  in  mere  existence,  it  must  certainly  be 
allowed  necessary  to  a  holy  and  happy  existence; 
su'-h  as  our  original  parents  would  undoubtedly  have 
enjoyed,  had  they  continued  in  a  state  of  innocence. 
— If  when  we  talk  of  terms,  and  conditions,  respect- 
ing the  covenant  of.grace;  the  question  is,  not,  Whe- 
ther they  be  great  or  small,  hard  or  easy  ?  but,  Whe- 
ther, properly  speak  in  be  any  condition  at  all, 
to  be  performed  by  the  sinner,  in  order  to  obtain  ac- 
ceptance with  God  I  Ami,  Whether  a  supposition  of 
any  such  thing  does  not  annihilate  the  radical  differ- 
ence between  the  covenant  of  works  and  the  cove- 
nant of  grace?* 

If  then  the  subject  of  justification  be,  in  himself 
ungodly;  if  the  supreme  Governor  of  the  world 
neither  will,  nor  can,  justify  any  without  a  perfect 
righteousness ;  and  if  such  a  righteousness  cannot 
possibly  be  found  in  our  own  performances,  nor  in 
faith  itself,  nor  in  any  of  the  graces  or  fruits  of  the 
Holy  Spirit;  it  is  absolutely  necessary  that  righte- 
ousness wrought  out  by  a  substitute,  should  be  im- 

•  If  the  covenant  of  grace  be  duly  considered  it  will  appear,  that 
the  execution  of  it,  and  the  final  happiness  of  the  covenantees,  do 
not  depend  on  the  proper  exercise  of  the  human  will,  or  on  any 
condition  to  be  performed  by  man:  that  covenant  having  all  its 
virtue  and  benign  efficacy  from  the  authority,  love,  and  faithfulness 
rod    bimtelf.     This  gl<  :  tlttltion  consists  of  absolute 

promises.  6ph.il.  1:3.  31—34.  Iltb.  viii.  10,  ll%  12.  Nor 

is  there  any  tiling  like  a  condition,  which  is  not  contained  in 
the  promises  themselves.  Those  persons,  therefore,  must  act  a 
very  injudicious  part,  who  endeavour  to  explain  the  nature  of  this 
divine  covenant,  by  considering  the  properties  of  those  compacts 
which  arc  common  among  men.  For  in  so  doing  they  entirely  ob- 
scure the  glory  of  sovereign  grace,  and  leave  the  awakened  sinner 
destitute  of  all  hope.  Sec  Dr.  Owen's  Thrologomnena,  1.  iii.  c.  1 
Wituu  (Econ.  Fed.  1.  iii.  c.  1,  sec.  8, 1 3.  Acta  Synod.  Dordreck.  part 
iii.  p.  312,     Hoornbeekii  Summa  Contravers.  1.  x.  p.  805. 


IN  OUR  JUSTIFICATION.  175 

puted  to  us  or  placed  to  our  account.  Where,  then, 
where,  but  in  the  finished  work  of  J esus  Christ  shall 
we  find  this  vicarious  righteousness !  Yes,  the  spot- 
less obedience,  the  bitter  Bufferings,  and  the  accursed 
death  of  our  heavenly  Surety,  constitute  that  very 
righteousness  by  which  sinners  arc  justified  before 
God.  That  amazing  work  which  the  incarnate  Son 
completed  when  he  expired  on  a  cross,  is  the 
grand  requisite  for  our  justification  before  the  hea- 
venly tribunal.  To  this,  and  to  this  only,  the  eter- 
nal Sovereign  has  respect,  when  he  pronounces  the 
sinner  just,  and  acquits  him  in  judgment.  Hence  we 
are  said  to  be  made  righteous  by  the  obedience  of 
Christ,  and  to  be  justified  by  his  blood.  This  blood 
being  shed,  and  that  obedience  being  performed  by 
our  divine  Substitute,  on  the  sinner's  behalf  and  in 
his  nature;  are  placed  to  his  account,  as  fully  and 
as  much  to  his  advantage,  as  if  he  had  in  his  own 
person  undergone  the  sufferings  and  performed  the 
obedience. — The  sufferings  of  the  holy  Jesus,  those 
dreadful  sufferings  of  the  Son  of  Cod  and  Lord  of 
glory,  considered  in  connexion  with  his  consummate 
obedience  to  the  preceptive  part  of  the  law,  which, 
for  the  super-excellency  of  it,  is  called  the  righte- 
ousness of  God — these,  including  all  that  the  right- 
eous but  broken  law  requires,  being  accepted  by 
the  Judge  and  imputed  to  sinners,  are  the  united 
cause  and  the  only  ground  of  tl)eir  full  discharge. 
This — let  me  indulge  the  pleasing  idea,  and  repeat 
the  precious  truth — this,  without  any  addition,  of 
any  sort  whatever,  is  that  work  for  the  sake  of  which 
the  wretched  sinner  is  pronounced  just,  and  adjudged 
to  life,  by  Him  who  is  of  purer  eyes  than  to  behold 
iniquity.  By  this  obedience  the  law  is  honoured, 
and  eternal  justice  completely  satisfied.     Jehovah 


OF  GRACE,  AS  IT  RE1 

declares  himself  well  pleased  with  it,  and  treats  as 
Ircn  all  those  that  are  found  in  it. 

e  are  not  justified  by  a  personal,  but  by 

rip- 

ture  with  superior  evidence.     There  the  doctrine  is 

'it   in  the  plainest  terms;  there  the  important 

truth  ighfc     It  was  in  this 

way,  that  Lther  of  the  faith* 

ibte  example 

V.ul  referred 

.  and  for  the 

n  of  all  who  should  at  any  time  inquire 

.      Abraham   was  the  | 

nowned   progenitor  of  the  Israelittsh  nation;   and 

he  was  h  with  that  exalted  character,  tiif, 

id    or   God.     His    resignation    and    faith,    his 

obccl  iting  record. 

ted  so  cheer- 
full  b  .  ine  will,  or  so  unreserved 

No  sooner  did 
Abraham,  that  he 
itry  and   his  father's 
an  he  obeyed;   and  iccnl  out,  not  Lnoicing 
7/7////  ent.     Gen.  xii.  1.     Heb.     xi.  8.     No 

sooner   did    the   Great   Possessor   of    heaven   and 
imate  his  sovereign  pleasure,  that  he  should 
ificc   his  only  son,  his  Isaac,  whom  he  loved, 
than   he    readily    submitted;  though   the    heavenly 
quite  unprecedented,  and  the  thought 
of    performing  it  enough,  one  would  think,  to  as- 
tonish ai  nd  him.     Yet  these  acts  of  obe- 
dience, though  highly  pleasing  to  God,  and  such  as 
will  be  had  in  everlasting  remembrance,  were  nei- 
ther the  cause,  nor  the  condition,  of  his  justification. 
They,  indeed,  afforded  the  noblest  testimony  that 


IN  OUR  JUSTIFICATION.  177 

his  faith  was  genuine,  and  his  piety  real;  and,  in 
that  sense,  he  was  justified,  or  declared  righteous, 
by  his  works,  James  ii.  21 — 25.  But  they  were 
far  from  being  placed  to  his  account  in  the  article 
of  divine  acceptance.  Fo?*  if  Abraham  were  justi- 
fied by  his  own  works,  though  amazingly  great,  and 
in  one  instance  quite  unparalleled,  he  hath  whereof 
to  glory,  in  comparison  with  others,  who  come  far 
short  of  that  elevated  pitch  of  obedience  to  which 
he  arrived.  But  though  he  might,  on  that  suppo- 
sition, have  gloried  before  his  fellow-creatures,  yet 
not  before  God.  For  what  saith  the  scripture  ? 
Abraham  believed  the  promise  of  God,  concerning 
the  Messiah  and  the  work  to  be  accomplished  by 
him,  and  it  was  counted  unto  him  J  ousness. 

Nor  wras  the  method  of  divine  proceeding,  in  the 
justification  of  this  illustrious  patriarch,  any  wray 
singular.  In  this  respect  he  had  no  exclusive  pri- 
vilege. For  it  is  added,  Now  it  was  not  written,  in 
the  ancient  scriptures,  for  his  sake  alone  that  it, 
the  work  of  a  dying  and  rising  Redeemer,  teas  im- 
puted to  him;  but  for  7is  also,  whether  Jews  or 
Gentiles,  to  whom  it  shall  be  imputed,  if  we  believe 
on  ITtm  that  raised  up  Jesus  our  Lord  from  the 
dead.  For  they  which  be  of  faith,  are  blessed  with 
faithful  Abraham.  Rom.  iv.  2,  3,  22,  23,  24.  Gal. 
iii.  6,  7,  8,  9. — Now  if  a  person  of  such  victorious 
faith,  exalted  piety,  and  amazing  obedience  as  he 
was,  did  not  obtain  acceptance  with  God  on  account 
of  his  own  duties,  but  by  an  imputed  righteousness  ; 
who  shall  pretend  to  an  interest  in  the  heavenly  bless- 
ing, in  virtue  of  his  own  sincere  endeavours,  or  pious 
performances? — performances  not  fit  to  be  named, 
in  comparison  with  those  that  adorned  the  conduct 
and  character  of  Jehovah's  friend. 


1  ^8  OF  GRACE,  AS  IT  REIGNS 

The  apostle  having  shown  in  what  way  the  Fa- 
ther of  the  tribes  was  justified  before  the 
King  immortal;  and  having  intimated,  that  the 
Patriarch  was  considered  as  Ity  person,  as 

when  the  Lord  im- 
puted righteousness  to  him,  in  order  to  his  final 
acceptance:  to  illustrate  and  confirm  the  moment- 
ous truth,  In:  his  reader  with  a  description 
that  David  gives  of  the  truly  blessed  man.  And 
how  docs  the  royal  I  describe  him?  To 
he  attribute  his  acceptance  with  God? 
to  an  inherent,  or  an  imputed  righteousness?  Does 
he  represent  him  attaining  the  happy  state,  and 
as  enjoying  the  precious  privilege,  in  consequence 
of  performing  sincere  obedience,  and  of  keeping 
law  to  the  best  of  his  power?  No  such  thing. 
His  words  are,  Blessed  are  they  whose  iniquities 
arc  I  ir/tose  sins  are  <  Blessed 
is  the  m  m  the  Lord  will  sin. — 
The  blessed  man  is  here  described  as  one  who  is, 
in  himself,  a  polluted  creature,  and  a  guilty  crimi- 
nal.    As  one  who,  before  grace  made  the  difference, 

!  on  a  level  with  the  rest  of  mankind;  equally 
unworthy,  and  equally  wretched;  and  the  sacred 
penman  informs  us,  that  all  his  blessedness  arises 
from  an  imputed  righteousness.  For  what  else  can 
be  intended  by  those  remarkable  words,  with  which 
he  introduces  the  evangelical  declaration?  Even 
as   I  the  blessedness  of  the  man — 

what  man?     Why  he  m  the  Lord  imputeth 

righteousness  without  works.  Roni.  iv.  5,  6,  7,  8. 
The  righteousness  here  intended,  cannot  be  under- 
stood of  a  person's  own  obedience;  because  it  is 
expressly  said  to  be  without  icorhs.  His  own  vir- 
tues   and    duties,    however    excellent,    contribute 


IN  OUR  JUSTIFICATION. 


179 


nothing  toward  it.  No;  it  is  perfect  in  itself,  and 
entirely  detached  from  every  thing  which  he 
either  has  done  or  can  do. — The  phraseology  of  the 
inspired  writer  is  very  remarkable,  lie  does  not 
only  speak  of  blessedness,  as  the  result  of  an  im- 
puted righteousness,  but  he  describes  the  obedience 
which  is  thus  applied  to  the  sinner,  as  being  without 
works.  This  he  does,  more  strongly  to  assert  the 
truth  he  defends,  and  more  effectually  to  secure 
the  honour  of  grace.  Righteousness  imputed  right- 
eousness without  the  law ;  righteousness  without 
works.  Such  was  the  language  of  Paul;  such  was 
the  doctrine  that  he  preached;  and  such  was  the 
faith   of  the    primitive    church.  la*,    the 

phrases  are  cashiered  as  obsolete,  and  are  become 
offensive;  so  offensive,  that  their  frequent  use  is 
considered,  by  the  generality  of  those  who  call 
themselves  Christians,  as  a  certain  indication  of  an 
enthusiastic  turn  of  mind.  And,  as  the  language 
is  disapproved  by  multitudes  in  the  present  age; 
so  the  sentiment  expressed  by  it  is  discarded  with 
contempt,  as  offering  an  insult  to  common  sense. 
But  however  much  the  doctrine  of  imputed  righte- 
ousness may  be  despised  as  absurd,  or  abhorred  as 
licentious,  by  any  of  our  modern  professors;  it  is 
evident  that  the  great  apostle  considered  it  as  inti- 
mately connected  with  the  happiness  of  mankind, 
and  esteemed  the  blessing  as  the  only  solid  basis  of 
all  our  hope,  and  of  all  our  comfort. 

Having  seen  what  Paul  says  concerning  the  jus- 
tification of  Abraham,  and  the  application  he  makes 
of  that  description  which  David  gives  of  the  blessed 
man:  let  us  now  consider,  what  was  the  foundation 
of  his  own  hope  of  eternal  felicity,  and  on  what 
righteousness  he  relied.     Of  these  particulars  the 


180 


OP  GRACE,  AS  IT  RfilGNS 


infallible  teacher  informs  us  in  the  following  pas* 
sage  :  Yea,  doubtless,  and  I  count  all  things  but 
loss,  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord.  For  whom  I  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  dung  that  I 
may  win  Christ,  and  be  found  in  Him;  not  having 
mine  own  righteouness,  which  is  of  the  law  but 
that  which  is  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith. — In  this  context 
the  apostle  relates  his  own  experience.  In  these 
words  he  declares  what  was  the  frame  of  his  mind, 
and  what  were  his  views  with  regard  to  the  doc- 
trine of  justification.  Here  he  presents  himself  as 
a  guide  and  a  pattern  to  all  that  inquire  the  way  of 
happiness. 

Let  us  attend  to  his  words,  and  a  little  more  par- 
ticularly consider  their  import.  Yea  doubtless ;  I 
affirm  it  with  the  utmost  confidence,  and  am  de- 
termined to  abide  by  it :  that  /  count  all  things ; 
my  birth,  privileges,  and  pharisaical  zeal ;  my  sub- 
mission to  ceremonial  rites,  and  performance  of 
moral  duties ;  these,  all  these  I  esteem  but  loss.  Nor 
do  I  only  reject  all  my  duties  ;  before  conversion  ; 
but  also  whatever  I  now  have,  and  all  that  I  now 
perform,  I  count  of  no  worth  in  the  grand  article  of 
divine  acceptance.  These,  though  highly  ornamental, 
useful,  and  excellent,  when  standing  in  their  pro- 
per places  and  referred  to  suitable  ends;  are  little, 
are  nothing,  are  loss  itself  compared  with  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  my  Lord.  Yea, 
such  is  the  love  I  have  for  my  Saviour,  and  such  the 
dependance  I  place  on  his  righteousness,  that  for 
his  sake  I  have  cheerfully  suffered  the  loss  of  all 
things,  which  once  I  so  highly  valued.  And  I  do 
with  the  greatest  deliberation  again  declare,  in  the 


IN    OUR   JUSTIFICATION.  181 

presence  of  Him  who  searches  the  heart ;  that  I 
count  them  vile  as  the  offals  which  are  thrown  to 
the  dogs,  and  as  loathsome  as  dung  which  is  cast 
out  of  sight.  Such  is  the  worth  of  my  own  per- 
formances, and  such  my  estimate  of  them,  if  set  in 
competition  with  the  work  of  Jesus,  or  presuming 
to  stand  in  the  place  of  his  righteousness.  Now 
threfore  it  is  my  chief  desire  and  supreme  con- 
cern that  I  may  win  Christ,  who  is  ahle  to  supply 
every  want,  and  to  render  me  completely  happy. 
That,  when  the  Judge  ascends  the  throne,  at  the 
tremendous  audit;  when  all  nations  shall  appear 
before  Him,  and  when  none  but  the  perfectly  right- 
eous are  ahle  to  stand,  I  may  I  in  Wm  the 
Beloved,  as  the  Lord  my  1  ucss.  Then 
impartial  justice  must  entirely  ,  and  imma- 
culate holiness  completely  approve. — Would  you 
know  more  particularly  what  I  mean  by  b< 
found  in  him?  It  is  my  not  having,  not  depending 
upon,  or  So  much  as  once  mentioning  mine 
righteousness,  which  is  of  the  /aw;  the  holy  quali- 
ties I  now  possess,  and  the  righteous  deeds  I  have 
performed  in  obedience  to  the  law,  as  a  rule  of  con- 
duct, and  by  the  influence  of  grace,  as  the  prin- 
ciple of  spiritual  life.  Butt  being  adorned  with 
and  relying  upon  that  righteousness  which  is  through 
the  faith  of  Christ,  which  was  finished  by  him,  is 
revealed  in  the  Gospel,  and  received  by  faith;  even 
that  obedience  which,  being  performed  by  the  in- 
carnate Son,  is  dignified  with  every  excellence,  and 
bears  that  exalted  character,  The  righteousness  of 
God  by  faith. 
On  this  instructive  and  very  important  passage  I 
16 


182  OF  GRACE,  AS  IT  REIGN3 

would  farther  observe,  that  the  manifest  design  of 
the  sacred  penman  is,  to  show  what  that  is  in  which 
a  sinner  may  safely  confide,  and  what  is  a  warrant- 
able ground  of  rejoicing.  He  intimates,  that  there 
can  be  no  confidence  toward  God,  no  acceptance 
with  him,  and  consequently  no  cause  of  spiritual 
joy,  without  a  righteousness;  for  condemnation  and 
wrath  must  be  our  portion,  if  we  appear  in  our  sins 
before  the  righteous  Judge.  He  farther  suggests, 
that  then.'  is  a  two-fold  righteousness.  The  one  he 
calls  ,•  and  informs  us  it  is  of  the  law.     The 

other  be  describes  as  through  the  faith  of  Christ; 
and  this  he  characterizes  the  righteousness  of  God. 
These,  he  signifies,  are  entirely  distinct,  and  far  from 
having  a  united  influence  in  procuring  our  justifica- 
tion: so  far  from  it,  that  they  are  opposite,  and  ab- 
solutely inconsistent,  as  to  any  such  purpose.  In 
reference,  therefore,  to  acceptance  with  the  Most 
High,  he  who  embraces  the  one  must  reject  the 
other;  and  on  the  one  or  the  other  all  mankind  de- 
pend. He  also  informs  us,  with  all  the  fervour  of 
holy  zeal,  and  in  the  most  emphatical  manner,  which 
of  these  obtained  his  regard,  and  supported  his  hope 
— was  the  ground  of  his  confidence,  and  the  source 
of  his  joy.  How  much  soever  the  Judaizing 
teachers,  of  whom  he  speaks  in  the  beginning  of  the 
chapter,  might  confide  in  the  flesh,  or  depend  on 
their  own  duties,  he  was  determined  to  adopt  a 
very  different  method,  and  to  seek  for  acceptance 
in  a  contrary  way.  Having  warned  them  of  their 
danger,  and  guarded  the  Philippians  against  their 
destructive  mistakes,  he  declares  that  the  righte- 
ousness which  he  esteemed  sufficient  was  not  his 
vwn — was  not  of  the  law,  but  a  gift  of  grace,  and 


IN  OUR    JUSTIFICATION. 


183 


ihrough  the  faith  of  Christ.  Even  that  obedience 
which  our  Lord  performed  in  the  capacity  of  a 
surety — which  is  without  works,  and  without  the  law, 
was  the  object  of  his  dependence,  and  in  that  only 
Jhe  gloried.  But  as  to  all  that  is  included  under  the 
phrase,  his  own  righteousness,  when  he  considered 
the  purity  of  divine  law,  the  majesty  of  the  eternal 
Judge,  and  that  he  must  soon  stand  before  him,  he 
counted  it  of  no  avail.  Under  such  a  consideration, 
he  rejected  it  with  disdain,  and  poured  the  utmost 
contempt  upon  it,  calling  it  loss  and  dung.  Such 
was  the  experience,  and  such  was  the  hope  of  that 
•wonderful  man;  whose  apostolic  gifts,  and  christian 
graces,  whose  ministerial  usefulness,  and  exemplary 
conduct,  rendered  him  an  eminent  blessing  to  the 
world,  and  an  honour  to  the  great  Redeemer's 
cause. 

Many  are  the  arguments  which  might  be  adduced 
•from  the  unerring  word,  in  proof  of  this  capital  doc- 
trine, and  comfortable  truth ;  but  I  shall  only  pre- 
sent my  reader  with  the  few  that  follow. — It  has 
been  before  proved,  that  the  subject  of  justification 
is  an  ungodly  person.  His  pardon  and  acceptance, 
therefore,  cannot  be  the  result  of  his  own  obedience: 
and  it  is  equally  clear,  that  as  ungodly  he  cannot 
be  justified.  He  must  stand  right  in  the  eye  of  the 
law,  and  unreprovable  before  his  Judge,  before  he 
can  be  acquitted  in  judgment.  It  must,  conse- 
quently, be  by  the  righteousness  of  another.  But 
what,  or  whose  righteousness  can  it  be?  Not  the 
obedience  of  our  fellow-mortals  who  are  already 
justified;  that  would  be  to  adopt  the  exploded  doc- 
trine of  supererogation.     Not  the  sanctity  of  angels ; 


184 


OP  GRACE,  AS  IT  REIGNS 


because  they  never  became  responsible  for  us.  Not 
the  essential  rectitude  of  the  divine  nature  ;  for 
that  is  absolutely  incommunicable.  It  must  there- 
fore, bo  the  righteousness  of  Christ,  or  his  complete 
conformity  to  the  holy  law,  as  a  voluntary  substitute 
for  the  ungodly.  Now,  in  what  way  can  his  obe- 
dience be  applied  to  us,  except  by  imputation? 
This  argument,  I  am  persuaded,  will  remain  con- 
clusive, till  it  be  proved,  cither  that  the  subject  of 
justification  is  not  in  himself  ungodly,  or  that  the 
Judge  of  all  the  earth  can  justify  without  a  righte- 
ousness. The  former  is  expressly  contrary  to  the 
divine  testimony,  and  the  latter  involves  a  palpable 
contradiction. 

Paul,  when  treating  about  our  awful  ruin  by  sin, 
and  our  wonderful  recovery  by  grace,  and  when 
professedly  handling  this  capital  doctrine,  informs 
us  that  Adam  was  a  type  of  him  that  was  to  come, 
oven  of  the  Lord  Messiah.  He  forms  a  striking 
comparison  between  the  first  and  the  second  Adam 
— between  the  disobedience  of  the  one,  and  the  obe- 
dience of  the  other,  together  with  the  effects  of  each. 
He  represents  Adam  as  a  public  person,  as  consti- 
tuted the  federal  head  of  all  his  posterity,  and 
Christ  as  the  representative  of  all  the  chosen  seed. 
The  first  offence  of  the  former,  he  signifies,  was  im- 
puted to  all  his  natural  offspring;  the  complete  obe- 
dience of  the  latter  is  imputed  to  all  his  spiritual 
seed.  By  the  imputation  of  that  offence,  all  man- 
kind were  made  sinners — came  under  a  charge  of 
guilt,  and  the  awful  sentence  of  condemnation  to 
eternal  death;  by  the  imputation  of  this  obedience, 
-*}  11  that  believe   are  made  righteous — are   acquitted 


-riFICATIO!*. 


r^ 


from  every  legal,  charge  and  adjudged  to  eternal 
life.  And  as  it  was  owe  offence  of  one  man  that 
brought  death  and  misery  on  all  the  human  race,  so 
it  is  by  one  righteousness  of  one  man,  even  of  the 
rd  from  heaven,  and  Jehovah's  Fellow,  that  spi- 
ritual life,  and  eternal  happiness  are  introduced. 
According  to  that  saying, — .Is  by  one  offence,  judg- 
ment came  upon  ail  men  to  condemnation  ;  even  so, 
by  one  righteousness,*  th<  >ne  upon    all 

men  to  justification  of  life.     For,  as  by  one  man's 
disobedience  many  were  made   sinners;  so  by  the 
obedience  of  one  shall  many  be  made  righteous.   Ronu 
v.  IS.  19.     That  the  one  offence,  and  the  disobedi- 
ence of  one  are  to  be  understood  of  Adam's  actual 
transgression  of  the  divine  law,  none  can  dispute- 
By  his  first  iniquitous  act,  and  bold  offence,  many 
were  made  sinners,  before  they  were  guilty  of  actual 
transgression ;  so  made  sinners  as  to  be,  on  princi- 
ples of  justice,  liable  to  condemnation  and  death. 
is  it  conceivable  how  this  could  be,  except  by 
imputation ;  for  which  imputation  their  natural  re- 
lation to  Adam,  and  his  federal  relation  to  them 
were  a  sufficient  foundation.     It  is  equally  evident, 
that  the  one  righteousness,  and  the  obedience  of  one, 
are  the  complete  performance  of  divine  precepts  by 
our  Lord  Jesus  Christ,  his  actual  conformity  to  the 
holy  law.     This  the  antithesis  in  the  text  requires; 
this  the  scope  of  the  apostle's  reasoning  demands. 
By  this   consummate   obedience  many  are   made 
righteous.  By  this  one  most  excellent  righteousness, 
all  that  believe  are  justified,  and  entitled  to  im- 

*  At  tvo$  Sixau*na?Q{. 

J6* 


186  OP  GRACE,  AS  IT  REIGN9 

mortal  glory,  without  any  good  works  of  their  own, 
and  before  they  have  performed  any  acceptable 
doty.  Now,  in  whatever  way  the  first  offence  of  - 
our  original  parent  was  made  ours  to  condemna- 
tion, in  the  same  way  is  the  righteousness  of  his 
glorious  Anti-type  made  ours  to  justification.  If 
that  was  by  imputation,  so  is  this. 

The  momentous  truth  for  which  I  am  pleading  is 
emphatically  taught  in  the  following  nervous  pas- 
sage. He  hath  made  him  to  be  sin  for  us  who  knew 
no  sin,  that  we  j/iight  be  made  the  righteousness  of 
God  in  him.  Hence  it  is  plain,  that  as  Christ  the 
surety  was  made  sin,  so  are  we  made  righteousness ; 
in  the  very  same  way  that  our  sins  were  made  his, 
docs  his  obedience  become  ours.  How,  then,  and 
in  what  sense  was  the  Holy  One  of  God  made  sin? 
By  being  punished  for  it?  No:  for  he  was  made 
that  sin  which  he  knew  not;  but  he  knew,  by  pain- 
ful experience,  what  it  was  to  be  punished.  Be- 
sides, he  could  not  have  been  punished  for  sin  if  he 
had  not  stood  guilty  in  the  eye  of  the  law;  for  pu- 
nishment always  supposes  guilt,  either  personal  or 
imputed.  A  person  may  suffer,  but  he  cannot  be 
punished  without  a  previous  charge  of  guilt — with- 
out being  considered  as  the  breaker  of  some  law: 
for  punishment  is  no  other  than  the  evil  of  suffering 
inflicted  for  the  evil  of  sinning.  Was  he  made  sin 
by  becoming  a  sacrifice  for  it?  That  he  was  an  ex- 
piatory sacrifice  is  readily  granted — is  the  Chris- 
tian's glory;  but  that  this  is  the  sense  of  the  phrase 
may  be  justly  questioned.  For,  to  omit  other  con- 
siderations, it  is  plain  from  the  text,  that  he  was 
made  that  sin  which  stands  opposed  to  righteousness; 


OUR  JUSTIFICATION.  187 

which  cannot  be  affirmed  of  an  expiatory  sacrifice. 
Nor  could  he  have  been  offered  as  an  atoning  vic- 
tim, without  having  sin  transferred  to  him  prior  to 
his  being  offered.  So  that  he  was  in  some  way  or 
other  made  sin,  before  he  shed  his  blood,  and  made 
expiation.  Was  he,  then,  made  sin  by  inhesion,  or 
by  transfusion?  Was  it  communicated  so  as  to  re- 
side in  him?  The  idea  is  absurd;  the  fact  was  im- 
possible; and  the  very  thought  is  blasphemy.  It 
remains,  therefore,  that  if  he  was  made  sin,  that  sin 
which  is  opposed  to  righteousness,  it  must  be  by  im- 
putation,* This  was  the  way  in  which  our  adorable 
Sponsor  came  under  a  charge  of  guilt.  Hence  it 
follows,  by  necessary  consequence,  according  to  the 
rule  of  opposition,  except  we  would  entirely  destroy 
the  apostle's  beautiful  antithesis,  and  the  whole 
force  of  his  argument,  that  those  who  are  truly  righ- 
teous are  made  so  by  imputation ,  and  by  imputation 
only.  For  as  it  is  impossible  that  any  person  per- 
fectly innocent  should  be  made  sin,  but  by  having 
the  sins  of  others  placed  to  his  account,  or  charged 
upon  him  in  a  judicial  way,  so  those  that  are  in 
themselves  guilty  cannot  be  made  righteous  in 
another,  and  by  his  obedience,  without  having  it 
imputed  to  them.  And  as  the  blessed  Jesus  is  said 
to  be  made  sin,  so  we  are  said  to  be  made  righteous- 
ness; strongly  implying,  that  as  it  was  not  by  any 
criminal  conduct  of  his  that  he  became  sin,  so  it  is 
not  by  any  pious  activity  of  ours  that  we  become 
righteous.     As  it  was  not  on  account  of  any  evil 

•  Non  per  tropum  est  explicindum,  sed  p^rcc^,  sumendum  egt, 
prout  oppositio  monstrat     Walth.  tide  Calovium  in  loc. 


188  OF  GRACE,  AS  IT  REIGNS 

qualities  infused  that  he  was  treated  by  divine  jus- 
tice as  an  offender,  so  it  is  not  in  virtue  of  any  holi- 
ness wrought  in  us  that  we  are  accepted  and  treat- 
ed as  righteous.  And  as  that  sin  for  which  the  con- 
descending Jesus  was  condemned  and  punished,  was 
not  found  in  him,  but  charged  upon  him,  so  that 
righteousness  by  which  we  arc  justified,  and  entitled 
to  happiness,  is  not  inherent  in  us,  but  imputed  to  us. 
The  objections  also,  with  which  the  apostle  meets, 
and  in  the  way  in  which  he  refutes  them,  when  hand- 
ihe  doctrine  of  justification,  strongly  imply,  that 
his  design  was  entirely  to  exclude  all  the  works  of 
every  law,  and  all  duties  of  every  kind;  consequently, 
that  our  acceptance  with  God  is  a  blessing  of  pure 
grace,  and  only  by  an  imputed  righteousness.  The 
objections  plainly  suppose,  that  the  method  of  justi- 
fication, as  clearly  stated,  and  fully  explained  by 
1,  is  not  only  injurious  to  the  interests  of  holi- 
ness, but  subversive  of  all  morality.  His  doctrine 
was  charged  with  making  void  the  divine  commands 
— with  encouraging  those  by  whom  it  was  adopted 
to  continue  in  sin,  because  they  were  not  under  the 
Jaw — to  multiply  transgressions,  that  grace  might 
abound — and  to  do  all  manner  of  evil  that  good 
might  come.  Rom.  iii.  8,  31,  and  vi.  1,  15.  Now, 
if  Paul  had  taught,  or  given  the  least  intimation, 
that  righteous  deeds,  or  holy  dispositions,  were  any 
way  necessary  to  a  sinner's  justification ;  if,  in  re- 
ference to  that  affair,  he  had  not  in  the  fullest  sense 
renounced  all  human  obedience,  and  directed  sin- 
ners to  place  their  whole  dependance  on  the  work 
and  worthiness  of  Christ  alone,  it  is  highly  impro- 
bable that  the  apostolic  gospel  would   have  been 


IS  OUR  JUSTIFICATION.  189 

•charged  with  such  horrid  consequences.  For  on 
that  supposition,  the  enemies  of  sacred  truth  would 
not  have  had  the  least  plausible  pretence  for  traduc- 
ing his  doctrine  as  licentious. 

But  supposing  any,  through  stupid  ignorance  or 
violent  prejudice,  to  have  so  far  mistaken  his  mean- 
ing as  to  imagine,  that  he  entirely  rejected  all  J 
desires  and  pious  endeavours  without  exception,  as 
constituting  no  part  of  that  righteousness  for  the 
sake  of  which  a  sinner  is  justified  ;  when  at  the 
same  time  he  only  excluded  a  spurious  kind  of  holi- 
ness, and  works  of  a  particular  sort :  we  may  rea- 
sonably conclude  that,  in  his  replies  to  those  reproach- 
ful charges  against  his  ministerial  character,  and 
against  that  gospel  which  was  dearer  to  him  than 
his  very  life,  he  would  not  have  failed  to  point  cut 
the  egregious  mistake  on  which  the  objector  pro- 
ceeded, by  distinguishing  the  works  he  did  admit, 
from  those  which  he  renounced.  Had  he  rejected 
only  the  works  of  the  ceremonial  law,  or  such  duties 
as  are  performed  prior  to  regeneration,  and  without 
the  aids  of  grace,  while  he  maintained  the  necessity 
o^  evangelical  obedience ;  it  would  have  been  easy, 
natural  and  necessary  for  him,  when  refuting  the 
blasphemous  accusations,  to  have  drawn  the  line  of 
distinction  in  order  to  prevent  future  mistakes. — 
But  not  the  least  vestige  of  any  such  distinction  ap- 
pears, in  his  answers  to  the  several  hateful  charges. 
He  does  not  so  much  as  hint  that  the  objector  was 
under  a  mistake  in  supposing,  that  he  entirely  ex- 
cluded all  the  duties  and  works  of  men  without  any 
difference. 

When  he  puts  the  objection,  What  shall  ice  say 


190  OF    GItACE,    AS    IT    REIGNS 

then  ?  Shall  we  continue  in  sin  that  grace  may 
abound?  lie  answers  by  a  strong  negation,  expres- 
sing the  utmost  abhorrence  of  any  sueh  thought ;  God 

i'l!  Then  lie  argues  from  an  absurdity  ;  How 
shall  ?/e  that  are  dead  to  sin  iice  any  longer  therein! 
By  which  he  signifies,  that  those  who  are  the  sub- 
jects of  grace  and  believe  in  Jesus  Christ,  being 
dead  to  sin,  cannot  walk  in  the  ways  of  ungodliness. 
For,  so  to  do,  would  be  absolutely  inconsistent  with 
their  new  state,  and  with  that  principle  of  spiritual 

which  they  have  received.  But  lie  gives  not 
the  least  intimation  of  the  necessity  of  holiness,  or 
of  obedience,  in  order  to  gain  the  favour  of  God,  or 
to  procure  acceptance  before  him.  If  my  reader 
should  suppose,  that  his  views  of  justification  are 
the  same  which  Paul  had,  and  yet  is  persuaded  that 
some  holiness,  or  moral  goodness  of  his  own,  is 
necessary  to  obtain  pardon,  or  to  procure  accep- 
tance;  I  would  advise  him  to  consider,  whether,  if 
his  sentiments  were  charged  with  being  licentious, 
he  would  not  immediately  think  of  a  different  reply 
— one  better  adapted  to  answer  his  purpose,  than 
any  of  those  which  the  apostle  made  in  a  similar 
case.  And  whether  he  would  not  be  ready  to  vin- 
dicate his  creed  by  observing,  That  as  he  had  no 
expectation  of  being  accepted  before  the  eternal 
Sovereign  without  a  personal  obedience,  to  charge 
him  with  making  void  the  law,  or  with  saying,  let  us 
do  evil  thatgood  may  come;  could  proceed  from  noth- 
ing less  than  the  most  palpable  mistake,  or  the  great- 
est malevolence.  Such  persons,  however,  as  main- 
tain the  necessity  of  good  works  in  order  to  justifi- 
cation   before   God,  are   in    little   danger  of  being 


TN  OUR  JUSTIFICATION.  191 

charged  by  ignorant  people  with  holding  licentious 
principles  ;  which  is  a  strong  presumptive  argument 
that  the  doctrines  which  they  espouse  are  not  the 
same  that  Paul  preached,  and  which  the  primitive 
saints  professed.  For,  that  their  character  and  senti- 
ments were  so  aspersed,  is  clear  beyond  a  doubt :  nor 
does  it  appear  that  natural  men  areany  more  capable 
of  discerning  spiritual  things  or  any  more  friendly  to- 
ward the  genuine  gospel  now,  than  they  were  in  the 
apostolic  times. 

That  righteousness  by  which  we  are  justified  is 
t  free  gift,    as  appears  by  the  following  The 

gift  of  RigkUoune$9;  conformably  to  which,  the 
apostle  represents  believers,  not  as  performing, 
but  as  /  j.   v.   17.      Tl  I  of 

sovereign  grace,  proclaiming  the  sufficiency,  suit- 
ableness, and  frecness  of  it,  is  thence  denominated 
the  word  of  righteousness — the  ministration,  of  right* 
tousness ;  Heb.  v.  13.  2  Cor.  iii.  9.  and  one  of  the 
glorious  characters  which  our  divine  Sponsor  bears, 
is,  The  LORD  our  Righteousness.  In  perfect 
correspondence  with  which  is  He  is  said  to  be 
made  unto  us  righteousness  ;  and  it  is  affirmed  of 
believers,  that  they  are  made  the  righteousness  of 
God  in  Him.  1  Cor.  i.  30.  2  Cor.  v.  21.  Hence 
it  is  that  they  are  declared,  by  the  Spirit  of  infalli- 
bility, to  be  justified  in  Him — accepted  in  Him — 
complete  in  Him — and  saved  in  Him.  Isa.  xlv.  25, 
Eph.  i.  0.  Col.  ii.  10.  Isa.  xlv.  17.  Such  is  the 
divinely  appointed  method  of  justification;  and 
such  the  provision  which  grace  has  made,  for  the 
final  acceptance  of  guilty,  ungodly,  and  wretched 
creatures, 


OF  GRACE,  AS  IT  REIGNS 

The  grand  design  of  1  he  gospel  is  to  reveal  (his 
righU  usness  of  Cod,  and  to  display  the  riches  of 
that  .  Inch  provided  and   freely   hestovvs  the 

wonderful  gift.  The  gospel  informs  us,  that,  in 
regard  to  justification,  what  is  required  of  the 
transgressor,  both  as  to  doing  and  suffering,  was  per- 
formed by  our  adorable  Substitute.  This  perfect 
obedience,  therefore,  being  revealed  in  the  word  of 
truth  for  the  lion  of  sinners,  it  is  the  busi- 

ness of  true  faith,  not  to  come  in  as  a  condition;  not 
to  assert  its  own  importance,  and  to  share  the  glory 
with  our  Saviour's  righteousness,  hut  to  receive  it, 
as  absolutely  sufficient  to  justify  the  most  ungodly 
sinner,  and  as  entirely  free  for  his  use.  For  what  is 
evangelical  faith,  but  the  receiving  Christ  and  his 
righteousness  ?  Isa.  xlv.  22.  John  i.  12.  Col.  ii. 
10.  Rom.  i.  17.  and  v.  17.  Or,  in  other  words,  a 
depen dance  on   Jesus  ah  ion? 

A  dependance  upon  him,  as  all-sufficient  to  save 
the  most  guilty;  as  every  way  suitable  to  supply 
the  wants  of  the  most  needy;  and  as  absolutely  free 
for  the  vilest  of  sinners.  The  divine  Redeemer 
and  his  finished  work  being  the  object  of  faith,* 
and  the  report  of  the  gospel  its  warrant  and  ground; 
to  believe,  is  to  trust  entirely  and  without  reserve, 
on  the  faithful  word  which  God  hath  spoken,  and 
on  the  perfect  work  which  Christ  hath  wrought. 
Such  is  the  faith  of  God's  elect:   and   the  comfort- 

•  Agreeable  to  Uiofc  remarkable  and  instructive  word?,  2  Pet.  i.  1. 
Totj  idoti/jLov  t.\jliv  Xa^orm  rtiftv  iv  bixaioavv^  tov  ®tov 
•7/xcov  xat  <ja>T"7-po$  l^rsov  Xpt^ov.  To  them  that  have  obtained 
by  lot  equally  precious  faith  with  us,  in  the  righteousness  op  ouft 
God  and  Saviour  Jesus  Christ. 


IN  OUR  JUSTIFICATION. 


193 


able  evidences  of  its  truth  and  reality  are,  the 
love  of  God  and  holy  obedience;  peace  of  con- 
science and  hope  of  glory.  These,  to  a  greater 
or  less  degree,  are  its  proper  effects  and  genuine 
fruits. 

Happy,  thrice  happy  they  that  are  interested  in 
this  divine  righteousness,  and  have  received  the 
atonement !  All  such  are  pronounced  righteous  by 
the  eternal  Judge.  There  is  nothing  to  be  laid  to 
their  charge.  They  are  acquitted  with  honour  to 
all  the  perfection*  of  Deity,  and  everlastingly  free 
from   condemnation.     Their  sins,   thou  r    so 

numerous,  or  ever  so  hateful,  l>  y  by 

atoning  blood,  and   their   souls    l>  with 

that  most  excellent  robe,  the  Redeemer's  righteous- 
ness, they  are  without  spot,  or  tuck 
thing.  They  are  presented,  by  their  great  Re] 
sentative,  in  the  body  of  his  flesh,  through 
holy,  unblameabk,  and  unreprovable  in  the  sight  of 
Omniscience.  They  are  as  fair  as  the  purest  wool; 
whiter  than  the  virgin  snow.  Yes — let  believers 
exult  in  the  thought!  the  work  an  iiiea  of 
the  Lord  Redeemer,  give  them  acceptance  with  in- 
finite majesty  and  dignity  before  the  angels  of  light. 
These  afford  consolation  on  earth,  and  procure  esti- 
mation in  heaven.  Through  these  they  shall  stand 
with  courage  at  the  bar  of  judgment,  and  make 
their  appearance  with  honour  among  the  inhabitants 
of  glory, — Let  the  legalist  boast  of  his  good  works 
his  devout  services,  and  strict  holiness;  the  man 
that  is  taught  of  God  esteems  them  all,  if  set  in 
competition  with  Christ,  or  presuming  to  stand  in 
the  place  of  his  righteousness,  sordid  as  dross,  and 
vile  as  the  dung;  lighter  than  vanity,  and  worse 
17 


194  Or  GRACE,  AS  IT  REIGNS 

than  nothing.  Were  he  endued  with  all  the  shining 
virtues  that  ever  adorned  the  lives  and  characters- 
of  the  most  excellent  saints;  did  he  possess  the 
exemplary  meekness  of  Moses  and  the  amazing 
patience  of  Job;  the  ever-active  zeal  of  Paul,  and 
that  love  which  glowed  in  the  bosom  of  John;  he 
would  not,  he  durst  not  advance  the  least  claim  to 
justification  and  eternal  life  on  that  footing.  No, 
!  It  is  in  thy  righteousness  only, 
that  he  darei  to  confide  ;  it  is  only  in  thy  obedience 
he  presumes  to  glory. — This  obedience  is  an  im- 
iiH)\<;i  or  the  anxious   mind   to  rest  upon 

by  faith.  This  is  a  sure  foundation  to  support  the 
believers  ;  hope  of  glory,  even  when  he  views  the 
righteous  law  in  its  full  extent  and  unabated  pu- 
rity. This  foundation  of  confidence  will  support 
the  soul  in  the  view  of  death,  and  when  on  the 
confines  of  an  eternal  world.  Nor  will  it  fail, 
such  is  its  high  perfection  and  sovereign  efficacy, 
in  the  near  prospect  of  the  awful  judgment. — 
Here  then  Grace  reigns;  in  freely  bestowing  this 
righteousness,  and  in  our  complete  justification 
by  it. 

As  it  is  the  imputed  righteousness  of  Christ,  and 
that  only,  by  which  any  of  the  children  of  men  can 
be  justified:  let  us  look  to  it,  rely  on  it,  and  glory 
in  it.  For  it  is  dignified  with  every  honourable 
character,  and  free  for  our  use.  Cheering  thought! 
— This  way  of  justification  is  completely  fitted  to 
pull  down  the  pride  of  the  self-righteous  professor, 
who  considers  himself  as  standing  on  more  respect- 
able terms  with  his  Maker,  than  his  ungodly  neigh- 
bour. Nor  is  it  less  happily  adapted  to  raise  the 
drooping  spirits  of  the  trembling  sinner;   of  him 


IN  OUR  JUSTIFICATION. 


195 


who  has  nothing  to  plead  why  sentence  of  condem- 
nation, already  pronounced  upon  him,  should  not 
be  executed  in  all  its  rigour.  If,  indeed,  we  were 
not  allowed  to  look  at  this  unequalled  obedience, 
till  conscious  of  having  some  righteousness  of  our 
own  we  might  then  be  discouraged:  despair  would 
be  rational  and  damnation  certain.  But,  thanks  be 
to  God  for  the  unparalleled  favour!  this  righteous- 
ness, and  justification  by  it,  are  free,  perfectly  free, 
for  the  worst  of  sinners.  For  the  works  of  ev< 
law,  in  every  sense,  as  performed  by  man,  are  en- 
tirely excluded  from  having  any  concern  in  our 
acceptance  with  God.*  Since,  therefore,  it  is  in 
Christ  alone,  as  our  head,  representative,  and 
surety,  that  we  are  or  can  be  justified,  He  alone 
should  have  the  glory,  Uc  is  infinitely  worthy  to 
have  the  unrivalled  honour. — Let  the  sinner,  then 
the  ungodly  wretch,  trust  in  the  obedience  of  the 
dying  Jesus;  as  being  absolutely  sufficient  to 
justify  him,  without  any  good  works  or  duties; 
without  any  good  habits  or  qualities,  however  per- 
formed, or  acquired;  and  eternal  truth  has  de- 
clared for  his  encouragement,  that  he  shall  not  be 
disappointed. 


*  Dr.  Owen,  having  quoted  Rom.  iii,  28.  and  iv.  5.  and  xi.  6.  Gal. 
ii.  16.  Eph.  ii.  8,  9.  and  Tit.  iii.  5.  adds,  '  I  am  persuaded  that  no 
unprejudiced  person,  whose  mind  is  not  prepossessed  with  notions 
and  distinctions,  whereof  not  the  least  title  is  offered  unto  them 
from  the  texts  mentioned,  nor  elsewhere  ;  can  but  judge,  that  the 
law  in  every  sense  of  it,  and  all  sorts  of  works  whatever,  that  at 
any  time,  or  by  any  means,  sinners  or  unbelievers,  do  or  can  per 
form  ;  are,  not  in  this  or  that  sense,  but  every  way  and  in  all  senses 
excluded  from  our  justification  before  God.  And  if  it  be  so,  it  is 
the  righteousness  of  Christ  alone  we  must  betake  ourselves  unto 
or  this  matter  must  cease  for  ever.'  Doct.  of  Justification,  chap.  xiv. 


196  OF  GRACE,  AS  IT  REIGN3 

Here,  sinner,  self-ruined,  and  self-condemned; 
even  you  that  are  tempted  to  execrate  the  day  of 
your  birth,  on  account  of  your  multiplied  provoca- 
tions and  utter  unworthiness;  here  is  a  complete 
righteousness  revealed  for  your  full  relief,  and  im- 
mediate comfort.  In  this  righteousness  you  may 
i  the  divine  character — Just,  yet  the  justi- 
of  the  v.     True  it  is,  if  nothing  but 

!  in  Jehovah's  name,  nothing 
but  misery  could  have  been  expected  by  the  guilty. 
Bat  when  we  behold   the  idea  of  a  compassionate 
.our,  connected  with  that  of  a  righteous  Judge; 
such    a   character,  though    supremely  venerable,  is 
greatly  inviting.     For  it  speaks  deliverance,   and 
inisters    consolation.      Yes,  disconsolate    soul, 
though  you  have  no  righteousness,  nor  any  recom- 
lation,  yet  the  wisdom  of  God  has  appointed  a 
,  and  the  infinite  riches  of  sovereign  grace  have 
prov  ctual   means    for   your  full   discharge 

before  the  great   tribunal  r  attaining  that 

>ur  and  joy,  which  are  commensurate  to  your 
utmost  wishes,  which  exceed  your  highest  concep- 
tions, and  shall  render  you  happy  to  all  eternity. — 
Is  my  reader  oppressed  with  guilt,  and  harassed 
with  tumultuous  fears  of  deserved  ruin  ?  wearied 
with  going  al  itablish  his  ani  righteousness, 

and  sensible  that  he  is  possessed  of  no  worth,  nor 
any  thing  that  might  be  a  probable  mean  of  recom- 
mending him  to  the  Redeemer?  Remember,  dis- 
tressed fellow-mortal,  that  no  such  recommendation 
is  needful.  Nothing  is  required  at  your  hand  for 
any  such  purpose.  'Come  and  take  freely,  is  the 
language  of  Jesus.  lie  has  all  that  you  want,  how- 
ever impoverished ;  and  he  gives  all  with  the  most 


IN  OUR  JUSTIFICATION.  197 

liberal  hand.  Grace  reigns ;  and  let  that  be  your 
encouragement,  when  thinking  about  acceptance 
with  Christ,  and  of  your  justification  in  him  before 
the  Almighty. 

If  my  reader,  notwithstanding  all  that  has  been 
said,  should  yet  think  it  prudent  and  safe  to  depend 
on  his  own  obedience,  let  me  remind  him,  before  1 
dismiss  this  subject,  of  the  absolute  purity  and  in- 
finite holiness,  the  transcendent  majesty  and  awful 
glories  of  that  God  with  whom  he  has  to  do,  and 
before  whom  lie  must  soon  appear.  Consider,  pre- 
sumptuous mortal!  that  with  your  supreme  Judge 
is  terrible  majesty  That  he  is  of  purer  eyes  than  to 
look  upon  evil,  and  cannot  behold  iniquity;  will  by 
no  means  char  the  guilty,  and  is  a  consuming  fire. 
His  righteous  judgment  is,  that  those  who  commit 
sin  are  worthy  of  death  ;  and  therefore  his  law  de- 
nounces an  awful  curse  on  every  offender. — Re- 
member that  he,  whose  divine  prerogative  it  is  to 
justify,  is  a  jealous  God;  jealous  of  his  honour,  as 
a  righteous  governor,  and  determined  to  support 
the  rights  of  his  throne.  So  terrible  his  indigna- 
tion that,  when  once  his  wrath  is  kindled,  it  will 
consume  every  refuge  of  lies,  and  burn  to  the  lowest 
hell.  So  awfully  majestic  is  Jehovah,  that  before 
him  the  everlasting  mountains  quake,  the  pillars  oj 
heaven  tremble,  and  are  astonished  at  his  reproof. 
As  his  condecending  smile  irradiates  the  coun- 
tenances of  angels,  and  crowns  them  with  unutter- 
able bliss :  so  his  righteous  frown  is  nothing  less 
than  absolute  destruction.  So  flaming  his  purity, 
and  so  dazzling  his  glory,  that  he  looketh  to  the 
moon  and  it  shineth  not,  and  the  stars  are  not  pure 
in  his  sight  In  his  pressnee  the  seraphim,  those 
17* 


OP  GRACE,  AS  IT  REIGNS 

most  exalted  of  mere  creatures,  veil  their  faces  and 
cover  their  feet,  in  token  of  profound  humiliation, 
while  they  cry,  in  loud  responsive  strains,  Holy  ! 

HOLY  !       HOLY  !      IS      THE     LORD     OF     HOSTS  !         How, 

,  to  use  the  language  of  Bildad  to  Job ;  how, 
then  can  man  be  justified  with  God?  or  how  can  he 
be  clean,  before  his  Maker,  that  is  bom  of  woman  ? 
When  he  whose  eyes  are  as  a  flame  of  lire,  whose 
peculiar  province  it  is  to  search  the  human  heart, 
and  to  explore  its  latent  evils  ;  when  he  shall  sift 
your  conduct  and  mark  your  offences,  laying  judg- 

/  to  the  line  Ueousness  to  the  plummet, 

you  will  not  be  able  to  answer  him  one  of  a  thou- 
sand ;  and  to  what  refuge  will  you  then  flee? 
Trusting  in  your  own  duties,  you  slight  the  great 
atoneiiient,  you  despise  the  revealed  righteousness, 
and  Christ  shall  profit  you  nothing — You  may 
talk  in  lofty  strains,  about  man's  moral  exellence, 
and  the  dignity  of  human  nature ;  the  worth  of 
personal  obedience,  and  the  efficacy  of  penitential 
tears:  you  may  declaim  upon  the  necessity  of  good 
works,  and  reject  with  disdain  the  doctrine  of  im- 
puted righteousness,  while  your  conscience  is  un- 
impressed with  a  sight  of  divine  purity,  and  with  a 
sense  of  the  divine  presence.  But  when  you  come 
to  consider  yourself  as  before  the  Most  High, 
and  that  the  important  question  is,  How  shall  I  be 
just  before  the  Most  Holy?  when  you  form  your 
ideas  of  the  God  of  heaven,  not  from  the  character, 
you  have  drawn  of  him  in  your  own  imagination, 
but  agreeably  to  that  which  is  given  in  the  inspired 
volume  ;  then  your  pretensions  to  personal  worthi- 
ness must  subside,  and  your  mouth  must  be  stopped. 
Or,  if  not  entirely  silent,  you  must  exclaim  with 


IN  OUR  JUSTIFICATION.  199 

the  men  of  Betshemcsh,  when  Jehovah's  hand  was 
heavy  upon  them,  Who  is  able  to  stand  /his 

hohj  Lord  God?  Then,  if  the  atonement  be  not 
presented  for  your  immediate  relief,  you  will  be 
ready  to  add,  Who  shall  dwell  with  devouring  fire? 
who  shall  dwell  with  everlasting  / 

The  Holy  Spirit,  speaking  in  the  scripture, 
directs  us  to  conceive  of  justification  as  before  God, 
and  in  his  sight  Intimating,  that  when  final  ac- 
ceptance is  the  subject  of  our  inquiry,  we  should 
look  upon  ourselves  as  in  the  immediate  presence 
of  Him  who  will  soon  ascend  the  great  white 
throne,  to  pass  the  irreversible  sentence;  that  we 
should  consider  on  what  grow  11  be  able  to 

stand,  when  heaven  and  earth  shall  fee  awaij  from 
the  face  of  our  eternal  Judge,  i  face  shall  be 

found  for  him.  Yes,  reader,  if  you  would  not  de- 
ceive yourself  in  a  matter  of  the  last  importance  ; 
if  you  would  come  to  a  satisfactory  persuasion,  in 
what  righteousness  you  may  venture  to  trust;  you 
should  consider  yourself  as  at  the  bar  of  God,  and 
as  having  a  cause  depending  which  is  pregnant 
with  your  everlasting  fate  ;  a  cause  which  must  in- 
evitably issue,  either  in  your  eternal  happiness,  or 
infinites  misery.  You  should  anticipate,  in  your 
own  meditations,  that  great  decisive  day,  and'  then 
ask  your  own  conscience,  "  On  what  shall  I  then 
depend!  or  what  shall  I  dare  to  plead,  when  my 
astonished  eyes  behold  my  Judge  ?"  Because  it 
would  be  superlative  folly  for  you  to  rely  on  any 
obedience  now,  or  to  dispute  for  it  as  necessary  to 
justification,  of  which  your  own  conscience  cannot 
approve  as  a  plea  that  will  then  be  admitted  as 
valid. 


200  OF  GRACE,  AS  IT  REIGNS 

Consider  the  ingenuous  acknowledgments  and 
deep  confessions,  which  the  greatest  saints  and 
holiest  men  that  ever  lived  have  made  of  their  im- 
purity and  sinfulness,  when  their  acceptance  with 
that  sublime  Being,  who  is  glorious  in  holiness, 
came  under  consideration. — Job  was  an  eminent 
saint :  he  had  not  his  equal  on  earth,  according  to 
the  testimony  of  God  himself.  Conscious  of  his 
integrity,  he  avowed  it  before  men,  and  vindicated 
his  exemplary  conduct  against  the  accusations  of 
censorious  friends.  But  when  the  Almighty  ad- 
dresses him,  and  when  he  considers  himself  as 
standing  before  the  divine  tribunal,  he  says  not  a 
word  about  his  inherent  rectitude,  or  his  pious  per- 
formances. Then,  in  language  of  the  deepest  self- 
abasement,  he  exclaims,  Behold,  I  am  vile !  I 
abhor  myself,  and  repent  in  dust  and  ashes.  Yea, 
he  declares,  If  I  justify  myself,  my  own  mouOi  shall 
condemn  me.  If  I  say  1  am  perfect,  it  shall  also 
prove  me  perverse.  1  hough  I  were  perfect,  in  my 
own  apprehensions,  yet,  before  him  that  is  infinitely 
holy,  I  would  be  so  far  from  pleading  my  own  ex- 
traordinary attainments,  that  I  would  not  Know  my 
soul,  nay,  I  would  despise  my  life,  with  all  its  most 
shining  accomplishments.  For  if  1  wash  myself 
with  snow-water,  and  make  my  hands  never  so  clean, 
yet  shalt  thou,  O  righteous  and  eternal  Judge,  plunge 
me  in  the  ditch;  manifest  me,  notwithstanding  all 
my  endeavours  to  obtain  purity  and  find  accept- 
ance, to  be  a  polluted  creature  and  a  guilty  criminal. 
So  abominable  filthy  and  highly  criminal,  that  my 
own  clothes,  were  they  sensible  of  my  pollution  and 
guilt,  would  abhor  me.  For  He,  to  whom  I  am  ac- 
countable, is  not  a  man  as  I  am ;  but  a  Being  of 


IN  OUR  JUSTIFICATION.  201 

such  discernment,  that  the  minutest  fault  cannot 
escape  his  notice ;  and  so  perfectly  holy,  that  the 
least  spot  of  defilement  is  infinitely  abhorrent 
in  his  sight.  It  is  therefore  absolutely  impossi- 
ble that  I  should  answer  kirn;  plead  my  cause 
and  gain  acceptance,  on  the  foundation  of  my 
own   obedience;   or   thai  «>n  any  such 

footing,  come  together  in  judgment,  without  inevita- 
ble ruin  to  my  person  and  all  my  immortal  inte- 
rests. Job  xl.  4,  xlii.  6,  ix.  20,  21,  30,  31,  32.— 
David,  the  man  after  God's  own  heart,  made  it  his 
earnest  request,  that  God  would  not  enter  into 
Ith  him  according  to  the  tenor  of  his 
own  obedience:  being  well  aware  that  neither  he, 
nor  any  other  man  In  lW   be  justified  in  that 

way.  To  rebuke  the  pride  of  self-righteous  confi- 
dence, with  emotions  of  holy  reverence  and  sacred 
awe,  he  asks,  If  thou,  Lord,  shouldst  mark  ini- 
quities, O  Lord,  who  shall  stand,  who  can  be  ac- 
quitted ?  Psal.  cxliii.  2,  exxx.  3. — Isaiah  also,  though 
an  eminent  prophet,  and  a  distinguished  servant  of 
God,  when  he  beheld  Jehovah's  glory,  and  heard 
the  seraphim  proclaim  his  holiness,  loudly  ex- 
claimed, Wo  is  me!  for  I  am  undone!  because 
I  am  a  man  of  unclean  lips.  Nor  was  his  conster- 
nation removed,  or  his  conscience  relieved,  till  par- 
don through  the  atonement  was  applied  to  him.  Isa. 
vi.  2,  7. 

Now,  is  it  prudent,  or  can  it  be  safe,  to  trust  in 
your  own  imperfect  duties,  when  persons  of  such 
eminent  character  and  exalted  piety  made  these  ac- 
knowledgments, and  had  such  views  of  .themselves 
and  of  their  own  attainments?  If  their  personal 
obedience  would  not  bear  the  divine  scrutiny,  what 


202  OF  GRACE,  AS  IT  REIGNS 

a  wretched  figure  must  yours  make  before  the  heart- 
searching  God  ?  If  Jehovah  charge  his  angels  with 
folly,  and  if  the  heavens  be  not  pure,  in  his  sight; 
what  then  is  man,  who  drinheth  iniquity  like  water, 
that  he  should  pretend  to  be  clean  ?  or  the  son  of 
man,  that  he  should  presume  to  be  righteous?  For, 
between  human  obedience  and  angelical  holiness, 
there  is  no  more  comparison,  than  between  a  clod 
of  the  field  and  a  star  in  the  firmament.  Vainman 
would  be  wise,  though  he  is  born  like  a  wild  ass's 
colt :  proud  man  would  be  righteous,  though  loath- 
some with  sin  and  obnoxious  to  ruin. — But,  however 
highly  the  self-sufficient  may  think  of  their  own  obe- 
dience, the  sinner,  whose  conscience  is  pressed 
with  a  sense  of  guilt,  and  every  real  Christian  will 
deprecate  appearing,  in  their  own  righteousness, 
before  the  final  Judge.  Yea,  the  man  who  is  taught 
of  God  will  ardently  cry,  Fall  upon  me,  ye  rocks! 
cover  me,  ye  mountains !  yea,  rather  let  me  lose 
my  existence,  than  appear  before  the  Most  Holy  in 
the  filthy  rags  of  my  own  duties;  or  in  any  right- 
eousness but  that  which  is  perfect,  in  any  obedience 
but  that  which  is  divine. 


CHAPTER.  VII. 

Of  Grace,  as  it  reigns  in  our  Adoption. 

Those  whom  God  has  justified,  and  admitted 
into  a  state  of  reconciliation  with  himself,  he  has 
also  adopted  for  his  children.  Hence  their  interest 
in  all  the   blessings  of  grace,  and  in  the  unknown 


IN    OUR    ADOPTION.  203 

riches  of  glory,  depends  not  merely  on  the  favour 
of  friendship,  though  that  be  of  the  noblest  kind  ; 
but  also  upon  an  indisputable  right  of  inheritance, 
which  right  they  have  in  virtue  of  adoption. 

The  word  Adoption  signifies  that  act  by  which  a 
person  takes  the  child  of  another,  not  related  to  him, 
into  the  place,  and  entitles  him  to  the  privileges  of 
his  own  son.  In  the  Grecian  and  Roman  states,  it 
was  customary  for  a  man  of  wealth,  in  default  of 
issue  from  his  own  body,  to  make  choice  of  some 
person  upon  whom  he  put  his  name:  requiring  him 
to  relinquish  his  own  family,  never  to  return  to  it 
again,  and  publicly  declared  him  his  heir.  The 
person  thus  adopted  was  legally  entitled  to  the  in- 
heritance, upon  the  decease  of  his  adopter;  and 
though  previously  void  of  all  claim  to  such  a  bene- 
fit, or  any  expectation  of  it,  was  invested  with  the 
same  privileges,  as  if  he  had  been  born  an  heir  to 
his  benefactor.* 

The  spiritual  and  divine  adoption  about  which 
we  treat,  is,  God's  gracious  admission  of  strangers 
and  aliens,  into  the  state,  relation,  and  enjoyment  of 
all  the  privileges  of  children,  through  Jesus  Christ: 
according  to  that  glorious  promise  of  the  new  cove- 
nant— /  will  be  a  Father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord  Almighty. — 
Reconciliation,  justification  and  adoption,  may  be 
thus  distinguished.  In  reconciliation,  God  is  con- 
sidered as  the  injured  party,  and  the  sinner  as  an 
enemy  to  him.  In  justification,  our  Maker  sus- 
tains the  character  of  supreme  Judge,  and  man  is 
considered  as  a  criminal  standing  before  his  tribu- 
nal.    In  adoption,  Jehovah  appears  as  the  fountain 

*  Mr.  Venn's  Complete  Duty  of  Man,  p.  470,  471.  edit.  2d. 


204  OF    GRACE,    AS    IT    REIGNS 

of  honour,  and  the  apostate  sons  of  Adam  as  aliens 
from  him — as  belonging  to  the  family  of  Satan 
and  as  denominated  children  of  wrath.  In  reconcilia- 
tion, we  are  made  friends ;  in  justification,  we  are 
pronounced  righteous ;  and  in  adoption,  we  are  con- 
stituted heirs  of  the  eternal  inheritance. 

That    believers    are    the    children  of    God,   the 
scriptures  expressly   declare.      They    may    be    so 
called,  as  they  are   begotten  and  born  from  above- 
as  they    stand   in    a    conjugal    relation   to  Christ ; 
and  as  they  are  adopted  into   the  heavenly  family. 
These  different  way  in   which  the  scripture  speaks 
of  their  filial   relation  to  God,  are  intended  to  aid 
our   feeble    conceptions  when    we  think    upon  the 
grand,  ineffable  blessing:  one  mode  of  expression 
supplying,  in  some  degree,  the  ideas  that  are  wanting 
in  another. — To   express    the  original  of  spiritual 
life,  and  the  restoration  of  the  divine   image,  we 
are  said  to  be  born  of  God.     To  set  forth  in  the 
liveliest  manner,  our  most  intimate  union  with  the 
Son  of  the  Highest,  we  are  said  to  be  married  to 
Christ.     And,  that  we  might  not  forget  our  natural 
state  of  alienation  from   God,  and  to  intimate  our 
title  to  the  heavenly  patrimony,  we  are  said  to  be 
adopted  by  Him. — The  condition,  therefore,  of  all 
believers   are   most   noble    and    excellent.      Their 
heavenly    birth,   their  divine   Husband,    and    their 
everlasting  inheritance,  loudly  proclaim    it.      The 
beloved  apostle,  amazed  at  the  love  of  God  mani- 
fested in  the  privilege  of  adoption,  could  not  for- 
bear exclaiming    with    astonishment    and    rapture, 
Behold    what    manner    of   love    the    Father    hath 
bestowed  upon  us,  that  we  should  be  called  the  sons 
of   God  !      Here   Grace   reigns.      The   vessels  of 


IN  OUR  ADOPTION.  205 

mercy  were  predestinated  to  the  enjoyment  of  this 
honour  and  happiness  before  the  world  began. 
The  great  Lord  of  all  chose  them  for  himself,  chose 
them  for  his  children,  that  they  might  be  heirs  of 
God,  and  joint  heirs  of  Christ.  This  he  did,  not 
because  of  any  worthiness  in  them,  but  of  his  own 
sovereign  will.     As    it  is    written,  Hat  des- 

tinated  us  unto  the  adoption  of  children  by  Jesus 
Christ  to  himself  according  to  the  good  pleasure  of 
his  will,  to  the  praise  of  his  glorious  grace.  Ac- 
cording to  the  good  pleasupe  of  his  will;  this  is  the 
eternal  source  of  the  heavenly  blessing.  By  • 
Christ;  this  is  the   way    of  its    commi  I    to 

sinners.      To  the  praise  of  his  glor  this 

is  the  end  of  bestowing  it. 

The  persons  adopted  are  sinners  of  Adam's  race; 
who,  considered  in  their  natural  state,  are  estranged 
from  God,  and  guilty  before   him;   ond  ncc 

of  death,  and  obnoxious  to  ruin.  Their  translation 
therefore  out  of  this  deplorable  condition,  into  a 
state  and  relation  so  glorious,  is  an  instance  of 
reigning  grace.  That  the  children  of  wrath  should 
become  the  inheritors  of  glory,  and  the  slaves  of 
Satan  be  acknowledged  as  the  sons  of  Jehovah: 
that  the  enemies  of  God  should  be  adopted  into 
his  family,  and  have  an  indefeasible  right  to  all  the 
privileges  of  his  children,  are  astonishing  to  the  last 
degree.  Our  character  and  state,  by  nature,  are 
the  most  indigent,  wretched,  and  abominable;  such 
as  render  us  fit  for  nothing,  after  this  life,  but  to 
dwell  with  damned  spirits  and  accursed  fiends,  in 
the  abodes  of  darkness  and  of  despair.  But,  by 
the  privilege  of  adoption,  we  are  invested  with  such 
a  character,  and  are  brought  into  such  a  state,  as 
18 


*^>  OF    GRACE,    AS    IT    REIGNS 

render  us  fit  to  associate  with  saints  in  light,  witty 
angels  in  glory.  What  but  omnipotent,  reigning 
grace,  could  be  sufficient  to  effect  so  noble,  so  as- 
tonishing, so  divine  a  change 

If  we  take  a  cursory  view  of  those  invaluable 
privileges  which,  in  virtue  of  adoption,  the  saints 
possess,  and  of  which  they  are  heirs,  our  ideas  of 
the  superlative  blessing  will  be  still  heightened. 
They  have  the  most  honourable  character;  for  they 
are  called,  not  merely  the  servants  or  the  friends,- 
but  the  sons  of  God.  This  dignified  character  is 
unalterable;  for  the  Lord  himself  declares,  that  it 
is  an  everlasting  nam*  that  shall  not  be  cut  off.  Isa. 
lxii.  2.  and  hi.  5.  If  David  so  highly  esteemed 
the  character  of  son-in-law  to  an  earthly  king, 
1  Snm.  xviii.  23.  how  much  more  should  believers 
esteem  that  sublime  title — the  sons  of  God; — of 
Him,  who  is  King  of  kings*  and  Lord  of  lords? 
They  are  also  called  kings  and  priests;  besides 
whicl  nerable  titles,  they  are  distin- 

guished from  the  world  by  a  rich  variety  of  oihers, 
that  arc  obvious  to  every  intelligent  reader  of  the 
sacred  writings. — The  dignity  of  their  relation  is 
immensely  great.  For  being  the  children  of  God,. 
Jehovah  himself  is  their  father,  and  Christ  acknow- 
ledges them  for  his  brethren.  Nor  do  they  stand 
in  relation  to  Jesus  merely  as  brethern  ;  they  are 
also  his  bride.  Than  their  conjugal  relation  to 
Him,  nothing  can  be  conceived  more  honourable, 
or  more  beneficial.  For  He  is  chief  among  ten 
thousand,  and  altogether  lovely.  When  David, 
though  not  yet  in  possesion  of  the  crown,  sent  his 
men  to  Abigail  to  take  her  to  wife;  that  discreet 
widow  bowed  herself  to  the  earth,  and  said,  Behold, 
let  thine  handmaid  be  a  servant  to  wash  the  feet  of 


fN  OUR  ADOPTION. 


207 


servants  of  my  lord.  Now,  may  not  the  believer, 
for  infinitely  greater  reasons,  with  gratitude  and 
astonishment  adore  that  beneficent  hand  which  broke 
•off  his  yoke  of  basest  vassalage,  and  joined  him  to 
David's  Antitype,  the  heavenly  Bridegroom  ;  joined 
him  in  a  marriage-covenant,  that,  shall  never  be 
broken,  in  a  union  that  shall  never  be  dissolved  ? 

Believers,  being  the  children  of  God,  arc  the  ob- 
jects of  his  paternal  affection  and  unremitting  care. 
As  a  father,  He  guides  them  by  his  counsel  and 
guards  them  by  his  power.  There  disobedience  he 
visits  with  a  rod  of  correction;  and  in  their  dis- 
tresses he  feels  for  them  with  bowel-  rnal 
compassion.  In  the  whole  of  his  dealings  with 
them  he  manifests  his  Low,  and  causes  all  things  to 
work  together  for  their  good.  Yes,  they  are  the 
darlings  of  providence,  and  the  charge  of  angek. 
Those  ministering  spirits,  who  are  active  as  flame, 
and  swift  as  thought,  encamp  around  them;  and  in 
ways  unknown  to  mortals,  subserve  the  designs  of 
grace  in  promoting  their  best  interests. 

Nothing  can  exceed  the  riches  and  exellency  of 
that  inheritance  to  which  they  have  a  right,  in 
virtue  of  their  adoption;  that  eternal  inheritance 
which  is  bequeathed  to  them  by  an  inviolable  tes- 
tament. This  testament,  recorded  in  the  sacred 
•writings,  was  confirmed  by  the  death  of  Christ. 
Their  inheritance  includes  all  the  blessings  of 
•grace  here,  and  the  full  fruition  of  glory  hereafter. — 
Though,  as  to  temporal  things,  they  be  frequently 
indigent,  and  much  afflicted,  yet  the  blessings  of 
common  providence  are  dispensed  to  them  in  such 
measures  as  paternal  wisdom  sees  best  for  their 
spiritual  welfare,  and  the  glory  of  God.  For  god- 
liness hath  the  promise  of  the  life  that  now  is,  as 


208  OP  GRACE,  AS  IT  REIGNS 

well  as,  of  that  which  is  to  come :  and  their  heavenly 
Father  hnoweth  that  they  have  need  of  his  provi- 
dential favours,  while  they  continue  in  the  present 
state.  So  that  whether  they  be  things  temporal, 
spiritual,  or  eternal;  whether  they  be  things  pre- 
sent, or  things  to  come,  all  are  theirs.  According 
to  that  admirable  text,  All  things  are  yours :  whe- 
ther Pan/,  or  A  polios,  or  Cephas,  or  the  world,  or 
life,  or  death,  or  things  present,  or  things  to  come; 
all  are  yours.  But,  which  is  yet  more  emphatical 
and  the  highest  that  words  can  express,  the  utmost 
our  ideas  can  reach;  the  divine  Spirit  declares 
that  they  are  heirs  of  God,  and  joint-heirs  of 
Christ,*  Rom.  viii.  17.  Each,  therefore,  has  a 
right  to  say,  *  Jehovah  himself  is  my  reward,  my 
portion,  and  my  inheritance.,  Yea,  such  is  the 
mutual  property  which  God  and  his  people  have  in 
each  other,  that  the  inheritance  is  reciprocal  be- 
tween them.  For  the  portion  of  Jacob  is  the 
Former  of  all  things,  and  Israel  is  the  rod  of  his 
inheritance;  the  Lord  of  hosts  is  his  name.  All 
the  awful,  the  amiable,  the  adorable  attributes  of 
Deity  will  appear  glorious  in  the  children  of  God, 
and  be  enjoyed  by  them  to  their  everlasting  honour 
and  unutterable  bliss.  What  can  the  heart  of  man 
desire  more?  Or,  what  good  thing  will  God 
withhold  from  them,  for  whom  he  gave  his  Son, 
to  whom  he  gives  himself? 

In  testimony  to  this  their  sublime  relation,  and 
as  an  earnest  of  their  future  inheritance,  they  re- 
ceive the  Spirit  of  adoption ;  by  whom  they  cry, 
with  approbation  and  confidence,  Abba,  Father. 
The  Spirit  of  adoption,  as  opposed  to  the  spirit  of 

*  So  it  is  literally  ;  and  so  Mpntanus,  Beza,  Castalio,  and  many 
others,  render  the  passage. 


IN  OUR  ADOPTION.  209 

bondage,  is  the  Spirit  of  light  and  of  liberty,  of 
'Consolation  and  of  joy.  He  glorifies  Christ  in  the 
believer's  view,  and  sheds  divine  love  abroad  in 
his  heart.  He  brings  the  promises  to  his  .remem- 
brance, and  enables  him  to  plead  them  at  the  throne 
of  grace.  lie  elevates  the  affections  to  heavenly 
things,  and  seals  him,  as  an  heir  of  the  kingdom,  to 
the  day  of  redemption.  Such  are  the  privil  lcs  of 
God's  adopted  sons,  in  the  vouchsafement  of  which 
-Grace  reigns. 

What  a  meroey  might  we  esteem  it,  not  to  be 
confounded  before  the  God  of  heaven  !  What  a 
favour,  to  obtain  the  least  indulgent  regard  from 
the  King  eternal!  What  an  honour,  to  be  ad- 
mitted into  his  family,  to  occupy  the  place,  and  to 
'bear  the  character  of  his  meanest  servant!  But,  to 
be  his  adopted  children,  who  is  the  Fountain  of  all 
bliss;  and  his  espoused  bride,  who  is  the  Sovereign 
of  all  worlds;  to  have  him  for  our  everlasting 
Father,  who  is  the  Former  of  all  things;  and  him 
for  our  Husband,  who  is  the  Object  of  angelic 
worship,  are  blessings  divinely  rich  indeed !  That 
sinful  mortals,  who  may  justly  say  to  corruption, 
Thou  art  our  Father,  and  to  the  worm  thou  art  our 
eisler;  should  be  permitted  to  say  to  the  infinite 
•God,  'Thou  art  our  portion;  All  that  thou  hast, 
and  all  that  thou  art  are  ours,  to  render  us  com- 
pletely happy  and  eternally  blessed :'  is  an. astonish- 
ing, delightful,  transporting  thought!  These  are  bless- 
ings, than  which  none  greater  can  be  conceived  : 
none  more  glorious  can  be  enjoyed. 

Let  the  grandees  of  the  ear.th,  and  the  sons  of  the 
vmighty,  boast  of  their  high  birth  and  large  reve- 
nues;  their  pompous  titles   and  splendid  retinues^ 
18* 


210  OF  GRACE,  ASIT'KLI. 

their  delicate  fare  and  costly  array;  stiil  the  poor- 
est peasant  that  bclievs  in  Christ,  is  incomparably 
superior  to  them  all.  What,  though  they  shine  in 
silk  and  embroidery,  or  glitter  in  gold  and  jewels ; 
though  their  names  be  adorned  with  the  highest 
epithets  that  men  can  bestow,  while  a  profusion  of 
wordly  riches  is  poured  into  their  lap :  yet  they 
must  soon  lie  down  in  the  dust,  on  a  level  with  the 
meanest  of  mortals.  The  worm  shall  quickly  cove?" 
them,  and  their  memory  shall  rot  But  your  name, 
()  weakest  of  christians  !  your  new  name  is  ever- 
lasting. However  neglected  or  despised  among 
men,  it  shall  stand  for  ever  fair  in  the  book  of  life. 
Though  you  are  not  distinguished  as  a  person  of 
eminence,  while  you  proceed  on  your  pilgrimage, 
and  receive  not  the  acclamations  of  the  people,  but 
walk  in  the  vale  of  life;  yet  you  are  high  in  esti- 
mation of  heaven,  nor  destitute  of  the  sublimest 
honours.  Your  praise  is  not  of  men  but  of  God. 
He  knows  the  way  that  you  take,  and  commands 
the  angels  to  consider  you  as  the  object  of  their 
regard.  Though  you  cannot  boast  of  illustrious 
ancestors,  or  of  noble  blood :  yet  being  born  from 
above,  the  blood  royal  of  heaven  runs  in  your 
veins.  Though  not  a  favorite  of  your  temporal 
sovereign  ;  yet,  like  a  prince,  you  have  power  with 
the  God  of  Israel.  Though  ever  so  poor' as  to  this 
world,  the  unsearchable  riches  of  Christ  are  all 
your  own.  Though  you  have  not  a  numerous  train 
of  attendants,  and  though  your  mansion  be  a  cob- 
webbed  cottage  ;  yet  the  holy  angels  are  your  guard, 
and  minister  to  your  good :  while  the  God  of 
glory  not  only  condescends  to  come  under  your 
lowly  roof,  but  even  to  dwell  with  you.  Yours  is 
the  honourable  character;  yours  is  the  happy  stato. 


IN  OUR  ADOPTION.  211 

This  is  felicity  which  all  the  wealth  of  the  Indies 
cannot  procure.  This  is  honour,  which  all  the 
crowned  heads  in  the  world  cannot  confer.  The 
Lord  of  hosts  hath  purposed  to  stain  the  pride  of 
all  other  glory,  but  this  honour  shall  never  be  laid 
in  the  dust.*  What  a  shade  it  casts  on  every  se- 
cular distinction,  when  forced  to  feel  how  very 
fleeting  it  is !  How  encouraging  to  rellect  on  the 
durable  and  exalted  happiness  of  the  sons  of  God! 
Christianity !  it  is  thine  to  ennoble  the  human 
mind,  and  to  make  it  really  great.  Grace!  it  is 
thine  to  raise  the  poor  from  the  dunghill,  and  the 
needy  out  of  the  dust.  Thine  it  is,  to  number 
them  among  the  princes  of  heaven,  and  to  seat  them 
thrones  of  glory. 

And  now,  reader,  what  is  your  character?  You 
very  probably,  call  yourself  a  Christian.  If  so  in 
reality,  you  are  a  child  of  Clod,  and  an  adopted 
heir  of  immortal  glory.  Do  you  know  then  by 
experience,  what  are  the  privileges  attendant  on 
such  a  state,  and  connected  with  such  a  character? 
If  not,  you  bear  the  name  in  vain.  So  far  from 
being  a  Christian,  you  are — how  shall  I  speak  it  ? 
will  you  believe  it?  can  pride  forgive  it  I  you  are 
an  enemy  to  God,  and  a  child  of  the  devil.  For 
these  two  characters,  the  children  of  God,  and  the 
children  of  the  serpent,  include  all  mankind.  Con- 
sider, then,  where  to  class  yourself,  and  what  is 
your  proper  name. 

Are  you  a  believer  ?  a  child  of  God  by  adoption, 
and  an  heir  of  eternal  riches  ?  Be  careful  to  act 
agreeably  to  your  high  character  and  exalted  privi- 
leges.    Let  the  children  of  this  world  satisfy  their 

*M«E\vcn's  Essays,  vol.  ii.p.  309,  310,  311,  312. 


2 W  OP  GRACE,  AS  IT  RFiGNS 

little   minds,  and  be  captivated   by  the   low   enjoy- 
ments and  perishing  vanities  of   the  present   state; 
but  you  should  disdain  to  act  upon  their   principles 
or  to  be  governed  by  their  maxims.     The  riches  of 
the  world,  which  engross  the  cares  of  the  covetous; 
its  honours,  that  are  so  earnestly  pursued   by  the 
ambitious;  and  its  various  pleasures,  in  which  the 
malist  delights,  you  should  be  far  from  desiring. 
Why  should  you  be  discontented  at  the  want  of  that 
which,  though  enjoyed   in  all  its  fulness,  could  not 
make    you    happy  ?      Equally    far   should  you   be 
from  performing  religious  duties  on  the  same  prin- 
ciples, and  with  tl>e  same  views,  as  the  legal  mo- 
ralist   and    selfish  Pharisee;    which  generally  are, 
either    the  applause   of  men,    or  their  own  accep- 
tance  with    God.      That   is    the    most   abominable 
hypocrisy   in   the   sight  of  Him  who  searches   the 
heart,    and    stands    abhorred    by    every    generous 
mind;  this  is  a  criminal  usurpation  of  the  office  of 
Christ,  and  the   highest  dishonour   to  his   underta- 
king.     For  it  proceeds  on  a  supposition,  that  the 
work  of  the  Lord  is  cither  not  perfect  in  itself,  or 
not  free  for  the  sinner.     The  former  basely  reflects 
•on  his  power,  or  faithfulness;  and  the  latter  on  his 
grace:  both  which  are  equally  far  from  honouring 
the    adored    Redeemer,  under    his   cheering   and 
sacred   character,   Jesus.     The   children    of    light 
•should  act  vfrom  the    most   generous   motives,  and 
for   the   sublimest   end.      Love   to  their   heavenly 
•Father,    and    gratitude    to   the    bleeding    Saviour, 
should   ever  be   the  fruitful  source   of  their  obe- 
dience; and  the  glory  of  God,  the  exalted  end. 

Are  you  an  heir  of  the  kingdom  1  You  should 
be  careful  to  preserve  a  steady  conduct  in  the 
-church  of  God,  and  in  the  world.     Not  only  to  b* 


IN  OUR    ADOPTION.  213 

zealous  for  your  Father's  honour,  as  we  vulgarly 
say,  hy  fits  and  starts,  but  maintain  a  uniform 
behaviour  through  the  whole  of  your  conduct. 
Endeavour  to  make  it  appear  that  you  are  a 
diligent  servant,  as  well  as  a  dignified  son  of  God. 
Your  practice  should  be,  as  much  as  possible, 
agreeably  to  your  holy  profession  and  your  glo- 
rious hope.  Remember,  that  as  your  gracious 
Father  and  loving  Husband,  your  glorious  relatives 
and  bright  inheritance,  are  all  in  heaven;  there 
also  should  be  your  In-art,  and  your  conversation. 
For  though  you  are  an  heir  of  a  K  it  is  not 

of  this  \oorhl ;  and  though  you  are  not 

of  the  world.     Nor  will  you  h  m  to  be 

surprised,  or  ashamed,  if  the  world  should  hate 
you.        What 

things  a  or  venerable;  wh 

things    are   pure;    u  >ly; 

whatsoever  things   arc   of  good  there  be 

any  virtue,  and  i  \y  praise,  the  children 

of  God  undoubtedly  ought,  above  all  others,  to 
think  on  these  things.  For  no  man  can  IV 
self  from  the  odious  charge  of  being  a  dishonour 
to  Christ,  and  a  reproach  to  his  christian  pat- 
don,  if  lie  live  under  the  dominion  of  sin,  and 
be  a  servant  of  Satan.  Such  a  person,  whatever 
speculative  knowledge  he  may  have  of  the  doctrine 
of  grace,  or  whatever  his  professions  of  love  to  it 
may  be :  is  destitute  of  the  faith  of  the  gospel, 
an  enemy  to  the  cross  of  Christ;  is  a  stumbling 
block  in  the  way  of  young  converts,  and,  leaving 
the  world  in  this  condition,  will  feel  a  severer  ven- 
geance, will  fall  under  a  double  damnation  to  all 
eternity. 


CHAPTER.  VIIL 

Of  grace,  QMit  reigns  in  our  Sanctification. 

Having  treated  upon  that  relative  change,  which 
takes  place  in  the  state  of  God's  people,  in  justifi- 
cation and  adoption;  I  now  proceed  to  consider 
that  real  change,  which  is  begun  in  sanctification, 
and  made  perfect  in  glory.  This  real  change  is 
absolutely  requisite.  For  though  Christ  is  pro- 
claimed in  the  gospel,  as  entirely  fvco  for  the 
sinner;  and  though  we  are  considered  as  ungodly, 
when  the  obedience  of  the  righteous  Jesus  is  im- 
puted to  us  for  our  justification  before  Cod  ;  yet 
before  we  can  enter  the  mansions  of  immortal  purity, 
we  must  be  sanctified.  Christ,  indeed,  finds  his 
people  entirely  destitute  of  holiness,  and  of  every 
desire  after  it;  but  he  does  not  leave  them  in  that 
state.  lie  produces  in  them  a  sincere  love  to  God, 
and  a  real  pleasure  in  his  ways.  Hence  they  are 
called,  a  holy  nation.  As  holiness  is  the  health  of 
the  soul,  and  the  beauty  of  a  rational  nature  ;  as  it  is 
the  brightest  ornament  of  the  church  of  God,  and  es- 
sential totrue  blessedness;  so,  m  a  Treatise  on  Reign- 
ing Grace,  it  must  by  no  means  be  overlooked  1  for 
•we  may  assure  ourselves  that  Grace  reigns  in  it. 

The  vast  importance  of  sanctification,  and  the 
rank  it  holds  in  the  dispensation  of  grace,  appear 
from  hence.     It  is  the  end  of  our  eternal  election — 


IN  OUR  SANCTIFICATrOST.  215 

a  capital  promise,  and  a  distinguished  blessing,  of 
the  covenant  of  grace —  a  precious  fruit  of  redemp- 
tion by  the  blood  of  Jesus — the  design  of  God  in 
regeneration — the  primary  intention  of  justification 
— the  scope  of  adoption — and  absolutely  necessary 
to  glorification.  So  that  in  the  ia notification  of  a 
sinner,  the  great  design  of  all  the  divine  operations, 
respecting  that  most  glorious  of  all  works,  ukdemp- 
tion,  are  united. 

Sane! ideation,  therefore,  may  be  justly  denomi- 
nated a  capital  part  of  our  salvation  ;  and  is  much 
more  properly  so  termed,  than  a  condition  of  it. 
For  to  be  delivered  from  that  bondage  to  sin  and 
Satan,  under  which  we  all  naturally  lie,  and  to  be 
renewed  after  the  image  of  Cnn\,  must  certainly  bo 
esteemed  a  great  deliverance  and  a  valuable  bless- 
ing. Now,  in  the  enjoyment  of  that  deliverance, 
and  in  the  participation  of  this  blessing,  consists  the 
very  essence  of  sanclification.  Hence  the  word  is 
used  to  signify,  That  work  of  divine  grace,  by  which 
those  that  arc  called  and  justified  arc  rent  wed  after 
the  image  of  Go/. — The  effect  of  this  glorious 
work  is  true  holiness:  or  a  conformity  to  the  moral 
perfections  of  the  Deity.  In  other  words,  love  to 
God,  and  delight  in  hum,  as  the  chief  good.  The 
end  of  the  commandment  is  love  out  of  a  pure  heart. 
So  to  love  the  supreme  Being,  is  directly  contrary 
to  the  bias  of  corrupt  nature.  For  natural  depra- 
vity radically  consists  in  our  aversion  to  God,  which 
manifests  itself  in  ten  thousand  various  ways;  so 
the  essence  of  true  holiness  consists  in  love  to  God. 
This  heavenly  affection  is  the  fruitful  source  of  all 
obedience  to  Him,  and  of  all  delight  in  Him,  both 
here  and  hereafter.     Nor  is  it  only  the  true  source 


216  OF  GRACE,  AS  IT  REIGNS 

to  all  our  obedience;  for  it  is  also  the  sum  and  per- 
fection of  holiness.  Because  all  acceptable  duties 
naturally  flow  from  love  to  God:  nor  are  they  any- 
thing else,  but  the  necessary  e.  >s  of  that  di- 
vine principle. 

Though  justification  and  sanctification  arc  both 
of  them  blessings  .  and  though  they  are  ab- 

solii  they  are  so  manifestly  dis- 

tinct that  there  is  in  various  respects  a  wide  dirfer- 
enct  n  them. — This  distinction   may  be  thus 

expressed.  Ji  :tsthe  person  in  a  legal 

sense,  is  a  si:  .  and   terminates  in  a 

relative  change;  that  is,  a  freedom  from  punishment, 
and  a  right  to  life.  Sanctification  regards  him  in  a 
physical  sense,  is  a  continued  work  of  grace,  and 
terminates  in  a  real  change,  as  to  the  quality  both 
of  habits  and  actions.  The  former  is  by  a  righteous- 
ness without  us:  the  latter  i>  by  holiness  wrought  in 
us.     That  preccd  • ;  this  follows,  as  an 

effect.  Ji  a  priest,  and  has 

regard  to  the  guilt  of  sin;  sanctification  is  by  him 
as  a  king,  and  refers  to  its  dominion.  The  former 
annuls  its  damning  power.  Justification  is  instanta- 
neous and  complete,  in  all  its  real  subjects  ;  but  sanc- 
tification is  progressive,  and  perfecting  by  degrees. 

The  persons  on  whom  the  blessing  of  sanctifica- 
tion is  bestowed,  arc  those  that  are  justified,  and  in 
a  state  of  acceptance  with  God.  For  concerning 
them  it  is  written,  and  it  is  the  language  of  reigning 
Grace,  I  will  put  my  laws  into  their  mind,  and  vwitc 
them  in  their  hearts.  The  blessing  here  designed, 
and  the  favour  here  promised,  that  love  to  God,  and 
that  delight  in  his  law  and  ways,  which  are  im- 
planted in  the  hearts  of  all  the  regenerate;  con- 


IN  OUR  SANCTIFICATION.  217 

stantly  inclining  them  to  obey  the  whole  revealed  will 
of  God,  so  far  as  they  are  acquainted  with  it.  Sanc- 
tification  is  a  new  covenant  blessing;  and  in  that 
gracious  constitution  it  is  promised  as  a  choice  pri- 
vilege, not  required  as  an  entitling  condition. 

Those  happy  souls  who  possess  the  invaluable 
blessing,  and  are  delivered  from  the  dominion  of  sir], 
are  not  under  the  law;  neither  seeking  justification 
by  it,  nor  obnoxious  to  its  curse,  but  under  grace  ; 
are  completely  justified  by  the  free  favour  of  God, 
and  live  under  its  powerful  influence.  This  text 
strongly  implies,  that  all  who  are  under  the  law,  as 
a  covenant,  or  are  seeking  acceptance  with  the 
eternal  Judge  by  their  own  duties,  are  under  the 
dominion  of  sin;  whatever  their  character  may  be 
among  men,  or  however  high  their  pretences  may  be 
to  holiness.  And  as  those  that  are  under  the  law  have 
no  holiness,  they  can  perform  no  acceptable  obedi- 
ence. For  they  that  are  in  the  flesh,  in  their  car- 
nal, unregenerate  state,  cannot  please  God.  Every 
one  that  is  under  the  law,  is  condemned  by  it;  and 
while  his  person  is  accursed,  his  duties  cannot  be 
accepted.  A  man's  person  must  be  accepted  with 
God  before  his  works  can  be  pleasing  to  him. 

To  set  the  subject  in  a  clearer  light,  it  may  be  of 
use  to  consider,  that  to  constitute  a  work  truly 
good,  it  must  be  done  from  a  right  principle,  per- 
formed by  a  right  rule,  and  intended  for  a  right 
end. — It  must  be  done  from  a  right  principle.  This 
is  the  love  of  God.  The  great  command  of  the 
unchangeable  law  is,  Thou  shalt  love  the  Lord  thy 
God.  Whatever  work  is  done  from  any  other 
principle,  however  it  may  be  applauded  by  men,  it 
is  not  acceptable  in  the  sight  of  Him  who  searches 
19 


OF    GRACE,    AS    IT    REIGNS 

the  heart.  For  by  Him  principles,  as  well  as 
fictions  are  weighed. — It  must  be  performed  by  a 
light  rule.     This  is  the  revealed  will  of  God.     His 

is  the  rule  of  righteousness.  The  moral  law, 
in  particular,  is  the  rule  of  our  obedience.*  It  is 
a  complete  system  of  duty;  and,  as  considered  as 
moral,  is  immutably  the  rule  of  our  conduct.  How- 
ever chargeable,  therefore,  any  work  may  be  to 
him  that  performs  it;  or  however  diligent  he  may 
be  in  its  performance;  yet,  if  it  be  no  where  com- 
the  authority  of  heaven,  it  stands  con- 
demned by  that  divine  query — Who  hath  required 
this  at  your  hands?  And  though  it  be  pretended, 
that  the  love  of  God  is  the  principle,  and  the  glory 
of  God  the  end,  as  the  dupes  of  superstition,  both 
ancient  and  modern,  ha,ye  generally  done;  yet 
being  no  where  enjoined  as  our  only  rule  of  faith 

practice,  it  is  no  better  than  reprobate  silver, 
and  will  certainly  be  rejected  of  God.  So  that 
however  highly  the  performer  may  please  himself, 
or  gratify  his  own  pride  by  the  deed,  he  cannot  be 
commended  for  his  obedience.  For  where  there  is  no 
command,  explicit  or  implied,  there  can  be  no  obe- 
dience ;  consequently,  no  good  work. — It  must  be 
intended  for  a  right  end.  That  is,  the  glory  of  the 
supreme  Being.  Whatsoever  ye  do,  do  all  to  the 
glory  of  God,  is  the  peremptory  command  of  the 
Most  High.  And  as  this  is  the  end  for  which  Je- 
hovah himself  acts,  in  all  his  works  both  of  provi- 
dence and  grace  ;  it  is  the  highest  end  at  which 
we   can  possibly  aim.     No  man,  however,  can  act 

*  See  my  Death  of  Legal  Hope,  the  Life  of  Evangelical  Obedu 
cnce>  sect,  vii.,  where  this  subject  is  professedly  discussed,  in  op* 
position  to  the  Antimonians. 


IN  OUR  SANCTIFICATION. 


219 


for  so  sublime  an  end,  but  he  that  is  taught  of 
God,  and  fully  persuaded  that  justification  is  en- 
tirely by  grace,  in  such  a  sense  by  grace,  as  to  be 
detached  from  all  works,  dependent  on  no  con- 
ditions to  be  performed  by  him.  For  till  then  he 
cannot  but  refer  his  supposed  good  actions  princi- 
pally to  self  and  Iris  own  acceptance  with  God. 
This  is  the  highest  end  for  which  such  a  person 
can  possibly  act,  though  other  and  baser  ends  are 
often  proposed  by  him.  But  those  works  that  are 
truly  good,  and  which  the  Holy  Spirit  calls  the 
fruits  of  righteousness,  are  in  the  design  of  their 
performer,  as  well  as  in  the  issue,  to  the  glory  and 
praise  of  Cod.  Now  though  an  unregcr.crate  man 
may  do  those  things  which  arc  materially  g< 
and  by  a  right  rule  ;  yet  none  that  are  ignorant 
of  the  gospel  of  divine  grace,  can  act  from  that 
generous  principle  and  for  that  exalted  end,  which 
are  absolutely  necessary  to  constitute  a  good  work. 
To  confirm  the  argument,  and  to  illustrate  the 
point,  I  would  observe,  That  man  is  a  fallen  crea- 
ture— entirely  destitute  of  the  holy  image  and  love 
of  God.  So  far  from  loving  his  Maker,  or  delight- 
ing in  his  ways,  he  is  an  enemy  to  him.  The  lan- 
guage of  an  unregenerate  man's  heart  and  conduct, 
is  that  of  those  profane  wretches  in  the  book  of  Job. 
who  say  to  God,  Depart  from  us ;  for  we  desire  not 
the  knowledge  of  thy  ways.  What  is  the  Almighty 
that  we  should  serve  him?  And  what  'profit  should 
we  have  if  we  pray  unto  him?*     Neither  the  com- 

*  Job  xxi.  14,  15.  I  humbly  conceive,  that  the  nnregencrcUe 
man's  habitual  forgetfulness  of  God,  the  uneasiness  lie  feels'when 
the  thoughts  of  his  Maker  and  Judge  dart  into  his  mind,  and  his 
endeavours  to  exclude  them  as  umvelcome  intruders — his  passion 


OF  GRACE,  AS  IT  REIGNS 


mands  of  the  divine  law,  though  the  strictest  and 

purest  imaginable:  nor  all  the  vengeance  threatened 

linst  disobedience  to  those  commands,  can  work 

in  our  hearts  the  least  degree  of  love  to  God  the 

lawgiver:    nor,  considering   ourselves    as  apostate 

creatures  and  under  the  curse,  is  it  in   the  nature 

of  things  possible.     For  the  more  pure  its  precepts 

BO  much  the  more  contrary  to  the  bias  of  cor- 

vd    nature:   and    it  is  evident,   that   its    awful 

•       not  be  approved  by  a  person  obnoxious 

to  its  condemnin  Consequently,  the  divine 

n  have  no  share  in  our  affections,  while 

we  continue  in  this  deplorable  condition. 

alien  man,  therefore,  cannot  love  God,  but  as  he 

wealed  in   a  mediator.     lie  must   behold   his 

y  in  the  face  of  Jesus  Christ,  before  he 

love  him,  or  have  the  least  desire   to  promote 

his  glory  .  as  there  is  no  revelation  of  the 

glory  of  God  in  Christ,  but  by  the  gospel;  and  as 

we  cannot   behold   it   but  by  faith  ;  it  necessarily 

follows,  that  no  man  can  unfeignedly  love  God,  or 

rve\y  desire  to  glorify  him,  while   ignorant  of 

the  truth.     But  as   there  is   the  brightest  display  of 

all  the  divine  perfections   in  Jesus   Christ,  and  as 

gospel  reveals  him  in  his  glory  and  beauty  ;  so, 

.  the  sacred    influence  of  the   Holy  Spirit, 

and  his  love  to  present  enjoyments — the  en- 
of  God,  and  his  aversion  to  serious, 
heavenly    conversation — and,    finally,    the    treatment 
with  which  the  |  tfl  in  his  breast;  even  the  GOSPEL  of 

saving  grace,  that  brightest  mirror  of  the  divine  perfections;  arc 
of  this  humbling  truth,  and  fully  prove  the  opprobrious 
rge.     Is  not  this  a  striking  proof,  that  a  divine  power,  invin- 
cible necessary  to  regenerate  the  soul  and  convert  the 


m  OUR  &ANCTIFICATION.  221 

sinners  behold  the  infinite  amiablencss  and    tran- 
scendent glory  of  God,  in  the  person  and  work  of 
Immanuel.     The  gospel  being  a  declaration  of  that 
perfect  forgiveness  which  is  with  God,  and  of  that 
wonderful  salvation  which  is  by  Christ,  which  arc 
full,   free,    and   everlasting;    by    whomsoever  the 
gospel  is  believed,  peace   of  conscience,    and    the 
love  of  God  are  in  some  degree  enjoyed.     While, 
in  proportion  to  the   believer's   views  of  the  divine 
glory,  revealed    in  Jesus;    and   his   experience   of 
divine  love,  shed  abroad  in  the   heart ;   will  be   his 
returns  of  affection  and  gratitude  to  God  — asan 
infinitely  amiable  Being,  considered  in  himself;  as 
inconceivably  gracious,  to  needy,  guilty,  unworthy 
creatures.     His    language   will    be.    What   skull   1 
render  to  the  Lord  for  all  his  benefits?     Bless  the 
Lord,  0  my  soul !  and  all  that  is  within  me  bless 
his  holy  name ! — Being  born  from  above,  he  delights 
in  the  law  of  God,  after  the  inward  man;  and  is 
habitually  desirous  of  being  more  and  more   con- 
formed to  it,  as  it  is  a  transcript  of  the  divine  purity, 
and  a  revelation  of  the  divine  will.     Now  he  is 
furnished  with  that  generous  principle  of  action — 
love  to  God.     The  obedience  he  now  performs,  and 
that  which  God  accepts,  is — not  the  service  of  a 
mere  mercenary,  in  order  to  gain  a  title  to  life,  as 
a  reward  for  his  work ;  much  less  of  a  slave,  that 
is  driven  to  it  by  the  goad  of  terror — but,  the  obe- 
dience of  a  child,  or  of  a  spouse ;  of  one  who  re- 
gardsi  the  divine  commands  as  coming  from  a  fa- 
ther, or  from  a  husband.     Being  dead  to  the  law,  he 
lives  to  God. 

I  said,  being  dead  to  the  law.     This  is  the  case 
of  none  but  those  that  are  poor  in  spirit,  and  have 
19* 


OF  GRACE,  AS  IT  REIGNS 

received  the  atonement  in  the  blood  of  Christ;  those 
who  rely  on  his  work  alone,  as  completely  sufficient 
to  procure  their  acceptance  with  God,  and  as  per- 
fectly satisfying  an  awakened  conscience,  respecting 
that  important  affair.  So  the  apostle,  Ye  are  become 
dead  to  the  laic  by  the  body  of  Christ — We  are  de- 
livered from  the  law,  that  being  dead  wherein  we  were 
>. — In  these  remarkable  words  the  believer  is 
ribed  as  dead  to  the  law,  and  the  law  as  dead 
to  him.  By  which  are  signified,  that  the  law  has  no 
more  power  over  a  believer  to  exact  obedience,  as 
conditioo  of  life;  or  to  threaten  vengeance  against 
him,  in  case  of  disobedience;  than  a  deceased  hus- 
band has  to  demand  obedience  from  a  living  wife; 
or,  on  account  of  disobedience,  to  threaten  her  with 
punishment — That  the  real  Christian,  being  dead  to 
the  law,  has  no  more  expectation  of  justification  by 
his  own  obedience  to  it,  than  a  living  wife  has  of 
assistance  from  a  dead  husband — And  that,  as  she 
can  have  no  expectation  of  receiving  any  benefit 
from  him,  he  being  dead  ;  so  she  cannot  rationally 
have  any  fears  of  suffering  evil  at  his  hand. 

But  though  the  law,  as  a  covenant,  ceases  to  have 
any  demands  on  them  that  are  in  Christ  Jesus ;  yet 
as  a  rule  of  conduct,  and  as  in  the  hand  of  Christ, 
it  is  of  great  utility  to  believers,  and  to  the  most 
advanced  saint.  Nor,  thus  considered,  is  it  possible 
that  it  should  be  deprived  of  its  authority,  or  lose 
its  use.  For  it  is  no  other  than  the  rule  of  that 
obedience  which  the  nature  of  God  and  man,  and 
the  relation  subsisting  between  them,  render  neces- 
sary. To  imagine  the  law  vacated,  in  this  respect, 
is  to  suppose  that  relation  to  cease,  which  has  ever 
subsisted,    and   cannot   but    subsist,    between    the 


IN  OUR  SANCTIFICATION.  223 

great  Sovereign  and  his  dependant  creatures,  who 
are  the  subjects  of  his  moral  government.  Nor, 
thus  considered,  are  its  commands  burdensome,  or 
its  yoke  galling,  to  the  real  Christian.  He  ap- 
proves of  it;  he  delights  in  it,  after  the  inward  man. 
For,  as  a  friend  and  a  guide,  it  points  out  the  way 
in  which  he  is  to  manifest  his  thankfulness  to  God 
for  all  his  favours;  and  the  new  disposition  he  re- 
ceived in  regeneration,  from  his  Law-fulfillcr, 
inclines  him  to  pay  it  the  most  sincere  and  unin- 
terrupted regards.  The  obedience  he  now  performs 
is  in  newness  of  the  spirit,  and  not  in  the  oldness  of 
Uie  letter. 

Should  any  pretenders  to  holiness,  the  genuine 
offspring  of  the  ancient  Pharisees,  object,  that  by 
faith  we  make  void  the  huv  our  answer  is  ready; — 
God  forbid!  Yea,  rather,  we  establish  the  lata, 
both  by  the  doctrine  and  the  principle  of  faith.  By 
the  doctrine  of  faith.  Because  we  teach  that  there 
is  no  salvation  for  any  of  the  children  of  men  with- 
out a  perfect  fulfdment  of  all  its  righteous  demands. 
This,  though  impossible  to  a  fallen,  enfeebled  crea- 
ture, was  punctually  performed  by  Messiah  the 
surety;  which,  being  placed  to  the  account  of  a  be- 
lieving sinner,  renders  him  completely  righteous. 
Thus  the  law,  so  far  from  being  made  void,  is  ho- 
noured, is  magnified,  and  that  to  the. highest  degree. 
The  obedience  performed  to  the  preceptive  part  of 
the  law  by  a  divine  Redeemer,  and  the  sufferings  of 
an  incarnate  God  on  the  cross,  in  conformity  to  its 
penal  sanction,  more  highly  honour  it,  than  all  the 
obedience  which  an  absolutely  innocent  race  of 
creatures  could  ever  have  yielded — than  all  the 
sufferings  which  the  manv  millions  of  the  damned 


224  Or  GRACE,  AS  IT  REIGNS 

can  endure  to  eternity.  By  the  principle  of  faith. 
For  as  it  purifies  the  heart  from  an  evil  conscience 
through  the  application  of  atoning  blood,  so  it  works 
by  love, — love  to  God,  his  people,  and  his  cause, 
in  some  degree  conformable  to  the  law  as  the  rule 
of  righteousness.  Hence  it  is,  that  those  who  be- 
lieve are  said  to  be  sanctified  by  that  faith  which  is 
in  Jesus.  If  any  one,  therefore,  pretend  to  believe 
in  Christ,  to  love  his  name,  and  to  enjoy  commu- 
nion with  him,  who  does  not  pay  an  habitual  regard 
to  his  commands,  he  is  a  liar,  and  the  truth  is  not 
in  1  !'  our  Lord  says,  If  a  man  love  me  he 

will  keep  my  words.  He  informs  us  also,  that  the 
reason  why  any  one  does  not  keep  his  sayings,  is  be- 
cause he  dose  not  love  him,  whatever  he  may  profess 
to  the  contrary.  That  is  no  love  which  is  not  pro- 
ductive of  obedience;  nor  is  that  worthy  the  name 
of  obedience  which  springs  not  from  love.  Pre- 
tensions to  love  without  obedience  are  glaring  hypo- 
crisy; and  obedience  without  love  is  mere  slavery. 
The  great  and  heavenly  blessing  of  sanctification 
is  the  fruit  of  our  union  with  Christ.  In  virtue  of 
that  union  which  subsists  between  Christ  as  the 
head,  anil  the  church  as  his  mystical  body,  the 
chosen  of  God  become  subjects  of  regenerating 
grace,  and  are  possessed  of  the  Holy  Spirit.  Ac- 
cording to  those  emphatical  and  instructive  words, 
Without  me — without  vital  union  with  me,  similar  to 
that  of  a  living  branch  to  a  flourishing  vine, — ye  can 
do  nothing  that  is  truly  good  and  acceptable  in  the 
sight  of  God.  It  is  by  the  Spirit  of  truth,  and  the 
word  of  grace,  that  any  sinner  is,  or  can  be  sancti- 
fied. As  it  is  written,  Ye  have  purified  your  souls 
in  obeying  the  truth,  through  the  Spirit.     Hence  we 


IN    OUR    3ANCTIFICATI0N.  225 

read  of  the  santification  of  the  Spirit — of  the  holi- 
ness of  truth — and  of  being  santified  by  the  truth. 
1  Pet.  i.  2.  2  Thes.  ii.  13.  Eph.  iv.  24  John  xvii.  19. 
By  comparing  these  passages  together,  it  is  evident 
that  the  divine  Spirit  employs  evangelical  truth  as 
the  appointed  instrument  in  producing  that  holiness 
in  the  heart  and  life  of  a  Christian  which  is  included 
in  the  blessing,  and  signified  by  the  term  sanctifica- 
tion.  For  this  reason  it  is  that  our  great  Intercessor 
prays,  Sanctify  them  through  thy  truth  :  thy  word  is 
truth ;  and  asserts,  Ye  are  clean  through  the  word 
which  I  have  spoken  unto  you.  John  xvii.  17,  xv.  3. 

The  truth  of  the  gospel  is  that  mirror  in  which 
we  behold  the  gracious  designs  of  God  respecting 
us — the  all-sufficiency  of  Christ,  and  his  finished 
work   wrought  out  for  the  guilty.     B  ,   as 

in  a  glass,  the  glory  of  the  Lord,  ice  are  changed 
into  the  same  image,  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord,  As  the  countenance  of 
Moses,  after  his  familiar  converse  with  Jehovah, 
shone  with  such  dazzling  radiance  that  the  chosen 
tribes  could  not  steadily  behold  it,  so  the  believer, 
viewing  the  King  of  Glory  in  his  matchless  beauty, 
derives  a  likelessto  the  glorious  Object  of  his  views, 
and  his  love.  For  the  more  frequently  he  beholds 
Him,  the  more  fully  he  knows  his  perfections,  of 
which  his  holiness  is  the  ornament.  The  more  he 
knows  them,  the  more  ardently  he  loves  them.  The 
more  he  loves  them,  the  more  he  desires  a  confor- 
mity to  them ;  for  love  aspires  after  a  likeness  to  the 
beloved.  The  more  he  loves  the  transcendently 
amiable  God,  the  more  frequently,  attentively,  and 
delightfully  will  he  behold  him.  Thus  he  obtains, 
by  every  fresh  view,  a  new  feature  of  Jehovah's 


226  OF  GRACE,  AS  IT  REIGNS 

glorious  image.*  Hence,  it  appears,  that  our  ad- 
vances in  true  holiness  will  always  keep  pace  with 
our  views  of  the  glory  of  God  in  the  face  of  Jesus 
Christ:  or,  in  other  words,  that  a  life  of  holiness  to 
the  honour  of  Christ,  as  our  King  and  our  God,  will 
always  bear  an  exact  proportion  to  a  life  of  faith 
upon  him,  as  our  Surety  and  our  Saviour. 

As  the  word  of  grace  is  the  proper  warrant  and 
ground  of  faith,  the  more  clear  our  conceptions  are 
concerning  its  truth  and  certainty,  the  more  firmly 
shall  we  confide  in  it :  consequently,  the  fruits  of 
holiness  will  more  abundantly  adorn  our  conversa- 
tion. For  the  gospel  brings  forth  fruit  in  all  them 
thai  know  it  in  truth  ;  and  it  is  by  the  exceeding 
great  am  u$  promises  contained  in  it  that  we 

arc  made  partakers  of  a  divine  nature.  Hence  the 
gospel  is  compared,  by  an  infallible  author,  to  a 
mould,  into  which  melted  metals  are  cast,  from 
which  they  receive  their  form,  and  take  their  im- 
pression. God  be  thanked^  that  ye  were  the  servants 
in  :  but  ye  have  obeyed  fmm  the  heart  that  type  of 
doctrine  into  which  ye  were  delivered.*  As  the  gospel 
of  peace  is  the  doctrine  here  designed,  and  as  it  is 
according  to  godliness,  so  those  that  receive  im- 
pressions from  it  must,  in  proportion  to  its  heavenly 
influence,  have  their  tempers  and  conduct  conformed 
to  the  law  of  God  as  the  rule  of  righteousness. 
Thus  the  truth  becomes  effectual,  through  the 
agency  of  the  Holy  Spirit,  to  produce  that  purity  of 
heart  which  is  the  health  of  the  soul,  and  those  good 
works  which  are  the  only  ornament  of  a  christian 
profession. 

*  Witlii  (Econ.  Fad.  1.  iii.  c.  xii.  ace.  111. 

*  Rom.  vi.  17.     So  the  original  reads. 


IN  OUR  SANCTIFICATION.  227 

As  all  the  ordinances  of  grace  are  calculated  to 
increase  our  knowledge  and  love  of  Christ,  so  they 
are  adapted  to  promote  the  work  of  sanctification. 
Whether,  therefore,  they  be  those  of  the  closet  or 
of  the  family,  whether  public  or  private,  they 
ought,  by  all  means,  to  be  conscientiously  observed 
by  all  who  profess  themselves  the  disciples  of  the 
holy  Jesus.  All  that  attend  upon  them  in  faith 
shall  certainly  find  them  the  happy  means  of  pro- 
moting their  knowledge  of  the  true  God,  their 
growth  in  grace,  and  their  advancement  in  real 
holiness. 

We  may  now  consider  the  principal  motives  that 
are  used  in  the  book  of  God,  to  stir  up  the  minds  ot 
believers  to  seek  a  larger  enjoyment  of  sanctifica- 
tion, and  to  abound  in  every  good  work.  These 
motives  are  various,  yet  all  evangelical.  Believers 
are  exhorted  to  obedience,  from  the  consideration 
of  their  distinguishing  characters,  as  the  elect  of 
God  and  a  peculiar  people.  Col.  iii.  12,  13,  14. 
1  Pet.  ii.  9.  The  purchase  which  Christ  has  made 
of  his  chosen,  and  the  unequalled  price  which  he 
paid  for  their  deliverance,  afford  a  charming,  a  con- 
straining motive,  to  be  holy  in  all  manner  of  con- 
versation. The  price  with  which  they  were  bought, 
being  nothing  less  than  the  infinitely  precious  blood 
of  Jesus,  our  incarnate  God  a  remembrance  of  it 
should  kindle  in  their  hearts  the  most  fervent  glow 
of  heavenly  gratitude,  and  elevate  them  to  a  pitch 
of  seraphic  devotion:  and  this  more  especially,  when 
they  reflect  on  that  abject  slavery,  and  miserable 
state,  in  which  they  were  viewed  by  the  Lord  Re- 
deemer when  he  undertook  their  cause,  and  gave 
his  very  life  a  ransom  for  them.     In  the  sufferings 


228  Or  GRACE,  AS  IT  REIGNS 

of  Christ  on  the  cross,  we  behold  his  tenderest  com- 
passion to  perishing  souls — his  intense  regard  to 
the  rights  of  his  Father's  violated  law — and  the  con- 
cern he  had  for  the  honour  of  his  divine  government. 
Considerations  these,  most  happily  calculated  to  mor- 
tify our  lusts,  and  quicken  our  graces — to  make  us 
loathe  sin,  and  love  the  law,  as  being  holy  and  just, 
and  good. 

Here  we  see  the  tenderest  compassion  to  our 
perishing  souls,  expressed  in  a  way  superior  to  all 
the  power  of  language — superior  to  all  finite  con- 
ception. This  he  expressed — be  astonished,  ye  in- 
habitants of  the  heavenly  world,  while  all  the 
redeemed  of  the  Lord  are  transported  with  holy 
wonder,  and  filled  with  adoring  gratitude — this  he 
expressed  in  tears,  and  cries,  in  groans,  and  blood. 
Consider  Him,  O  believer  !  loaded  with  reproaches 
by  his  enemies — deserted  by  his  friends — and  for- 
saken even  by  his  God ; — consider  him  in  these 
circumstances  of  unparalleled  wo,  and  see  whether 
it  will  not  fire  your  heart  with  holy  zeal,  and  arm 
your  hands  with  a  heavenly  resolution,  to  crucify 
every  lust — to  mortify  every  vile  affection.  Did 
Hannibal,  by  the  command  of  his  father,  swear  at 
the  altar  to  mantain  an  irreconcilable  enmity 
against  the  Romans  ?  So  should  the  Christian, 
when  standing  as  it  were  at  the  foot  of  the  cross, 
and  beholding  the  sufferings  of  his  dying  Saviour, 
swear  to  maintain  a  perpetual  opposition  against 
every  lust,  and  every  sin.  Here  he  will  form  his 
firmest  resolves,  to  enter  into  no  alliance — to  admit 
of  no  truce  with  those  enemies  of  his  soul,  and  mur- 
derers of  his  Lord.  Such  a  consideration,  set  home 
by  the  blessed  Spirit,  will  be  instead  of  a  thousand 


IN  OUR  SANCTIFICATION.  229 

arguments  to  persuade — instead  of  a  thousand  in- 
centives to  prompt  to  cheerful  obedience.  So  struck 
was  ljaul  with  a  view  of  this  astonishing  love,  and 
the  righteous  claim  which  Jesus  has  to  every  heart, 
that  he  accounted  a  want  of  love  to  him  the  highest 
pitch  of  ingratitude  and  wickedness,  and  boldly  pro- 
nounced the  state  of  such  to  be  accursed  to  the  last 
degree.  1  Cor.  xvi.  22. 

Here  we  behold  the  Redeemer's  love  to  his  Fa- 
ther's law,  and  the  superlative  regard  that  he  had 
to  the  honour  of  his  divine  government.  For 
though  he  was  determined  that  the  rebels  should  be 
saved  from  deserved  destruction,  yet  rather  than 
the  least  reflection  should  ever  be  cast  on  the 
violated  law,  as  though  its  precepts  were  unrea- 
sonable, or  its  penalty  cruel,  he  Himself  would 
obey — he  Himself  would  bleed.  By  which  proce- 
dure he  declared,  in  the  most  emphatical  manner, 
that  the  law,  in  its  precepts,  is  entirely  holy  and 
good,  and  in  its  penal  sanction,  perfectly  just.  And 
at  the  same  time  he  demonstrated,  how  justly  those 
who  die  under  its  curse  are  punished  with  ever- 
lasting destruction.  Reflect  upon  this,  believer, 
and  see  whether  it  will  not  prove  a  noble  incentive 
to  labour  and  strive  after  a  more  perfect  conformity 
to  its  holy  precepts,  in  all  your  tempers,  words,  and 
actions — in  all  that  you  are,  and  in  all  that  you  do. 
Then  you  will  see,  that  as  the  Lord,  out  of  love  to 
your  soul,  and  in  honour  to  the  law,  refused  not  to 
die  the  most  infamous  death  for  your  salvation,  you 
are  laid  under  the  strongest  obligations  to  love  his 
name,  and  reverence  the  law — to  confide  in  his 
atonement,  and  imitate  his  example. 

When  the  Christian,  considers,  that  his  whole 
20 


230  OF    GRACE,    AS    IT    RE1GKS 

person  is  the  object  of  redeeming  love,  and  the  pur- 
chase of  Imfh&miel's  blood  ;  when  he  reflects,  that 
the  end  intended  by  this  purchase  is  that  he  should 
ir,  in  holiness  and  righte- 
ousness all  the  days  of  his  Kfet  and  that  he  should 

to  Hint  who  '  him,  anil  rose  again  ;  be- 

holding such  a  deliverance,  by  such  stupendous 
means,  and  for  such  a  glorious  end,  he  will  exclaim 
Witl  i  infinitely  less  important  occasion, 

Seeing  that  i  -■',  hast  given  us  such  deli- 

in  hreak  thy  command* 
mints  !  The  heart  that  is  not  moved  by  such  con- 
siderations   as   these,  to   love   the    Redeemer,  and 

lorify  his  name,  is  harder  than  stone,  and  bolder 
than  ice — is  entirely  destitute  of  every  grateful 
feeling.  Were  believers  more  fully  acquainted 
with  th."  a   dying  Saviour  and  the  infinite 

acyofln  .  their  dependance  on 

him  would  be  n  md  their  love  to  him 

would  be  ii  tit.     And  were  this  the  case, 

how  patient  would  they  be  under  all  their  afflictions! 
how  thankful  in  all  their  enjoyments!  how  ardent 
in  all  their  devotions i  how  holy  in  all  their  conver- 
sation! how  Useful  in  all  their  behaviour!  yea, 
how  peaceful,  how  joyful,  in  the  prospect  of  death, 
and  a  future  world  !  Then  would  their  lives  be 
happy  indeed.  The  purchase  made  by  the  Holy 
One  of  God  is,  therefore,  a  noble,  a  constraining 
motive  to  holiness  of  life. 

Their  calling  is  another  consideration  used  to  the 
same  purpose.  Jh  he  who  hath  called  you  is  holy 
so  be  ye  holy  in  all  manner  of  conversation.  The 
Christian,  should  often  meditate  on  the  nature  and 
excellence  of  his  high,  holy,  heavenly  calling.  Being 


IN  OUR  SANCTIFICATION.  231 

called  by  grace,  he  is  translated  out  of  darkness  into 
marvellous  light ;  and  from  under  the  power  of  dark- 
ness into  the  kingdom  of  God's  dear  Son,  Out  of  a 
state  of  wrath  and  of  alienation  from  God,  he  is 
brought  into  a  state  of  peace,  and  of  communion 
with  him.  Now,  the  very  end  of  his  calling  is,  that 
he  might  be  holy;  that  he  might  show  forth  the  praise 
of  his  infinite  Benefactor  here  below,  and  finally  at- 
tain his  glory  in  the  upper  world. — How  great  the 
blessing  itself!  How  gracious,  how  glorious  the  de- 
sign of  God  in  bestowing  it!  The  remembrance  of 
this  must  necessarily  have  a  tendency  to  holiness,  in 
every  heart  that  is  in  the  least  acquainted  with  it. 

The  mercies  of  God  in  general,  and  more  particu- 
larly that  special  mercy  manifested  in  the  free  par- 
don of  all  their  sins,  and  the  everlasting  justification 
of  their  persons,  constitute  the  noblest  attractive  of 
the  heart.  Rom.  xii.  1. — An  attractive  of  sovereign 
efficacy,  to  draw  forth  all  the  powers  of  their  souls, 
in  a  way  of  cheerful  obedience  to  the  ever-merciful 
God.  That  forgiveness  which  is  with  our  sovereign, 
and  the  manifestation  of  it,  far  from  being  an  in- 
centive to  vice,  cause  them  to  fear  and  reverence, 
to  love  and  adore  him. — The  state  of  believers  as 
not  being  under  the  law,  is  considered  and  improved 
to  the  same  excellent  purpose.  Sin  shall  not  have 
dominion  over  you.  On  what  is  this  positive  asser- 
tion grounded  1  Is  it  because  they  are  bound  to 
obedience,  on  pain  of  incurring  the  curse  of  a  right- 
eous law;  or,  on  the  dreadful  peril  of  suffering  eter- 
nal ruin?  Far  from  it.  The  reason  assigned, 
which  ought  ever  to  be  remembered,  is,  For  ye  are 
not  under  the  law,  but  wider  grace.    Rom.  vi.  14. 


OF  GRACE,  AS  IT  REIGNS 

Here  grace  is  described  as  having  dominion.     Here 
grace  reigns.     This  consideration   the   apostle  ap- 
;  ful  motive  to  holy  obedience. 
The  filial  relation    in   which    believers    stand  to 
id    their   hopo    of    life    eternal,    constitute 
another  motive  to  answer  the  same  important  end. 
Eph.    v.    1.    Phil.    ii.    15.      The    inspired    writers 
frequently  take  I  :   that  sublime  relation,  to 

remind  them  of  the  di  id  privileges  attending 

it,  and  to  promote  a  suitable  conduct.  And,  surely, 
the  children  of  God  should  act  from  nobler  prin- 
ciples,   and  have    more  elevated    views,  than    the 

rea  of  sensuality  and  the  servants  of  sin.  A 
consideration  of  their  heavenly  birth,  their  honour- 
able character,  and  infinite  inheritance,  must  ani- 
mate them  to  walk  as  becomes  the  citizens  of  the 
new  Jerusalem,  and  the  expectants  of  an  eter- 
nal crown.  The  in-dwelling  of  the  Holy  Spirit,  to- 
gether with  the  safety  and  comfort  of  believers, 
which  in  various  respects  arise  from  it,  are  con- 
md  urged  for  their  advancement  in  holiness. 
1  Cow  iii.  10,  17.  Eph.  iv.  30.  For  the  absolute 
necessity  of  his  abiding  presence  with  the  people 
of  God,  is  no  small  inducement  not  to   grieve  the 

red  inhabitant,  by  a  loose  and  careless  conversa- 
tion. 

The  promts  which  are  all  yea  and  amen  in  Christ 
Jesus;  fhose  exceeding  great  and  precious  'promises, 
which  relate  both  to  this  world  and  that  which  is  to 
come;  are  Improved,  as  a  farther  motive,  to  induce 
the  children  of  God  to  press  forward  after  all  holi- 
ness of  heart  and  life.  2  Pet.  i  1.  2  Cor.  vii.  1. 
The  apostle  Peter,  as  before  observed,  considering 
their  tendency  and  design,  scruples  not  to  affirm. 


IN   OUR    SANCTIFICATtON.  233 

that  it  is  by  them — by  their  influence  on  the  sou],  that 
we  are  made  partakers  of  a  divine  nature.  2  Pet.  i. 
4.  These  glorious  promises  are  great,  as  the  heart 
of  man  can  conceive  ;  great,  as  Jehovah  himself  can 
make. 

The  consideration  of  those  chastisements  with 
which  the  Lord,  as  a  father,  corrects  his  children, 
when  remiss  in  their  duty  and  negligent  in  the 
practice  of  good  works,  is  another  motive  to  stir 
them  up  to  follow  after  holiness,  and  to  make  them 
watciiful  against  the  incursion  of  temptation.  Psal. 
Ixxxix.  30,  31,  32.  I  said,  with  which  the  Lord  as 
a  father  chastises;  not  punishes.  For  it  is  the  pro- 
perty and  business  of  a  tender  father  to  correct  his 
children,  when  disobedient;  but  of  a  judge  and  of 
an  executioner,  to  pronounce  a  person  worthy  of 
punishment  and  to  inflict  it;  which,  in  the  proper 
tense  of  punishment  makes  no  part  of  the  divine 
conduct  toward  the  heirs  of  glory.  When  their 
heavenly  Father  chastises  them,  it  is  not  merely  to 
demonstrate  his  own  sovereignty,  but  to  correct  for 
laults  committed ;  and  that,  not  in  wrath,  but  in 
love.  Yea,  he  does  it  because  he  loves  them,  in 
order  to  make  them  partakers  of  his  holiness,  and 
that  they  may  not  be  condemned  with  the  wortd 
Heb.  xii.  5—11.  1  Cor.  xi.  32.  This  being  the 
design  of  God  in  chastising  his  people,  and  the 
severest  chastisements  being  a  fruit  of  his  paternal 
care  ;  though  the  means  be  grievous,  yet  they  are 
salutary,  and  the  end  is  glorious.  Correct  them  he 
will,  but  not  disinherit  them.  He  will  make  them 
smart  for  their  folly,  but  he  will  not  abandon  them 
to  ruin.  According  to  that  declaration,  If  his 
children  for salie  my  law,  and  walk  not  in  my  judg- 
20* 


234  OF  GRACE,  AS  IT  REIGNS 

my  statues,  and  keep  not  my 
its;    then    icill  I  visit  their  transgrcs- 
tk  a  rod,  and   their    iniquity  with  stripes. 
ess  will  I  not  utterly 
m  him,    ,'ior   suffer  my    faithfulness   to   fail. 
Psal.  lxxxix.  30,  31,  3  rfwd  corrects 

his  children,  when  disobedient ;  so  he  reveals  more 
of  his  love  to  the  ihey  walk  steadily  in  the 

paths  of  dutj  as  maintain  the  closest  com- 

munion with  him,  and  most  punctually  obey  his 
comman  oil  to  expect  richer  manifesta- 

tions of  his  love  ;  to  live  more  under  the  smiles  of 
his  countenance ;  and,  consequently,  to  be  more 
joyful  in  their  pilgrimage  here  on  earth,  having 
lirger    foretastes  of  futun  While  those  of 

his  people  that  backslide  more  frequently,  and  are 
not  so  careful  to  perform  his  will,  come  oftener 
under  his  correcting  hand,  and  their  comfortable 
communion  with  him  is  more  interrupted. 

Th  '    be  confessed,   is  of  a  less 

generous  kind  than  th  ie   mentioned.     Not- 

withstanding, in  the  present  imperfect  state,  it  has 
its  use.  Nor  is  it  destitute  of  holy  love.  For  though 
the  redeemed  of  the  Lord  fear  the  frown  of  their 
Father's  face,  and  the  lash  of  his  correcting  rod; 
yet  thev  do  not  live  under  the  slavish  apprehensions 
of  eternal  wrath,  nor  are  they  kept  in  the  way  of 
duty,  by  the  tormenting  fears  of  that  awful  punish- 
ment. Though  they  may  justly  expect  more 
copious  manifestations  of  their  Father's  love  when 
they  walk  in  obedience  to  him  ;  yet  they  do  not 
obey  to  obtain  life,  or  to  gain  a  right  of  inheritance. 
No,  they  are  already  heirs.  They  are  not  only 
servants,  but  sons ;  and  are  possessed  of  a   filial 


IN  OUR  SANCTIFICATION.  235 

affection  for  Him  who  has  begotten  them  to  a  lively 
hope. — Though  the  motive  therefore  be  not  so  free, 
and  pure,  and  noble,  as  those  before  mentioned 
which  are  taken  from  blessings  already  conferred : 
yet  it  savours  of  love  to  God,  and  has  a  regard  to  his 
glory.  The  obedience  performed  under  its  influence 
is  of  a  different  kind  from  all  the  duties  of  the  most 
zealous  moralist,  that  is  unacquainted  with  salva- 
tion by  grace.  It  must,  however,  be  granted,  that 
the  more  pure  our  views  are  of  the  glory  of  God, 
the  more  perfect  is  our  obedience,  and  tfie  more 
acceptable  in  the  sight  of  our  heavenly  Father. 
Yet,  far  be  it  that  we  should  indulge  the  thought 
of  our  duties,  when  performed  to  the  utmost  of  our 
ability,  being  accepted  of  God  for  iheir  own  sake. 
The  acceptance  with  which  they  meet  at  the  hand 
of  God,  is  not  because  they  are  perfect,  or  we 
worthy ;  but  in  consequence  of  our  union  witli 
Christ,  and  the  justification  of  our  persons  in 
him.  These  duties,  being  the  fruits  of  holiness, 
are  produced  in  virtue  of  our  union  with  Him ;  are 
considered  as  evidences  of  that  union  ;  and  ac- 
cepted through  Him,  as  our  great  High  Priest  in 
the  heavenly  sanctuary — Accepted,  not  to  the  justi- 
fication of  our  persons,  but  as  a  testimony  of  our 
love  and  gratitude,  and  of  our  concern  for  the  glory 
of  God. 

That  these  are  all  the  motives  to  obedience,  with 
which  the  scriptures  furnish  believers,  and  which 
they  are  bound  to  keep  in  their  view,  I  am  far  from 
supposing;  but  they,  I  conceive,  are  some  of  the 
principal.  If,  therefore,  these  have  their  proper  in- 
fluence upon  them,  they  will  be  neither  idle,  nor  un- 
fruitful, in  the  knowledge  of  our  Lord  Jesus  Christ, 


OP  6RACE,  AS  IT  REIGNS 

Jt  is  evident,  from  the  foregoing  paragraphs,  that 
ation  is  an  important  part  of  that  salvation 
:  blessedness,  which  are  promised  to  the  people 
of  God,  and  provided  for  them.  Let  the  reader, 
therefore,  be  careful  to  look  upon  it,  and  seek  after 
it,  under  its  true  character.  Be  diligent  in  the  pur- 
suit of  holiness,  not  as  the  condition  of  your  justifi- 
cation:  but  as  the  brightest  ornament  of  a  rational 
nato  of  the  blessed  God*  and  a*  that 

by  which  you  bring  the  highest  honour  to  his  name. 
In   this   the  tunl   powers 

consists,  and  og  glory  is  its  genuine  result. 

— The  children  of  Cod  should  always  remember, 
that  though  holiness  and  good  works  give  them  no 
title  to  that  is  the  prerogative   royal  of 

divii  !  the   bfediatoi  's  wort  |  yet  a 

and  still  higher  degree  of  holiness,  is  to  be 
sought  with  all  assiduity.  It  being  their  proper 
busn.  well  as  their  great  blessing,  while  they 

walk  in  Christ  the  way;  to  evidence,  by  holiness 
and  good  works,  that  they  are  in  him,  and  so  free 
from  all  condemnation. 

It  also  appears,  that  as  no  obedience  is  accept- 
able to  God,  except  it  proceed  from  a  principle  of 
love  to  his  name,  and  be  performed  with  a  view  to 
his  glory;  and  as  no  man  is  possessed  of  that  hea- 
venly principle,  or  capable  of  acting  for  that  exalted 
end,  but  the  true  believer,  or  the  justified  person: 
so  it  must  be  very  preposterous,  and  entirely  un- 
availing, to  exhort  sinners  to  do  this  or  the  other 
good  work,  in  order  to  gain  an  interest  in  Christ; 
or  as  preparatory  to  justification  by  him.  For  an 
interest  in  Christ  is  not  acquired  by  the  sinner,  but 
freely  bestowed  of  God;  and  is  a  primary  fruit  of 


IN  OUR  SANCT1FICATION.  237 

eternal,  distinguishing  love.  Nor  are  the  best  works 
of  an  unbeliever,  any  other  than  splendid  faults; 
neither  spiritually  good  in  themselves,  nor  accept- 
able to  Him  that  searches  the  heart.  Till  we  receive 
the  atonement  which  is  by  Christ,  and  that  forgive- 
ness which  is  with  Jehovah,  all  our  duties  arise  from 
a  slavish  principle,  and  are  directed  to  a  selfish  end. 
"Without  this,  all  that  you  do,"  says  Dr.  Owex, 
"  however  it  may  please  your  minds,  or  ease  your 
consciences,  is  not  at  all  accepted  with  God — you 
run,  it  may  be,  earnestly;  but  you  run  out  of  the 
way:  you  strive,  but  not  lawfully,  and  shall  never 
receive  the  crown  —True  gospel  obedience  is  the 
fruit  of  the  faith  of  forgiveness.  Whatever  you  do 
without  it,  is  but  a  building  without  a  foundation;  a 
castle  in  the  air.  You  may  see  the  order  of  gospel- 
obedience.  Eph.  ii.  7 — 10.  The  foundation  must 
be  laid  in  grace;  riches  of  grace  by  Christ,  in  the 
free  pardon  and  forgiveness  of  sin.  From  hence 
must  the  works  of  obedience  proceed,  if  you  would 
have  them  to  be  of  God's  appointment,  or  find  ac- 
ceptance with  him."* 

Hence,  it  is  evident,  that  as  it  is  the  gospel  of 
reigning  grace,  under  the  agency  of  the  divine  Spirit, 
which  produces  true  holiness  in  the  heart,  and 
furnish  the  christian  with  such  excellent  motives 
to  abound  in  obedience  ;  this  glorious  truth  is  abso- 
lutely necessary  to  reform  the  world. — Necessary 
to  be  known,  experimentally  known,  that  we  may 
please  God,  or  answer  any  valuable  purpose  in  a 
holy  conversation.  For  the  gospel  only  can  furnish 
us  with  such  principles  and  motives  to  obedience. 

*  On  the  Hundred  and  Thirtieth  Psalm,  p.  206,267. 


OF  GRACE,  AS  IT  REIGNS 

as  will  cause  us  to  take  delight  in  it.  When  we 
know  the  truth,  as  it  is  in  Jesus;  then,  and  not  till 
then,  the  ways  of  wisdom  will  be  ways  of  pleasant- 
ness. Then  faith  will  work  by  love  to  God  and  our 
neighbour. 

Be  it  your  concern,  believer,  to  keep  in  view  the 
many  inducements  to  holiness,  with  which  the  book 
of  God  abounds  and  urges  upon  you.  Always  con- 
sidering it  as  your  indispensable  duty  and  proper 
business,  to  glorify  God  by  a  holy,  heavenly,  use- 
ful conversation.  Remember,  you  are  not  your 
I  On  i  Vght  with  a  price  :  your  whole  per- 
son is  the  Louis.  As  nothing  is  a  more  powerful 
persuasive  to  holiness,  than  a  consideration  of  the 
love  of  Christ  and  the  glory  of  God,  that  are  mani- 
fested in  the  atonement  made  on  the  cross;  let  that 
be  the  subject  of  your  frequent  meditation.  For  the 
cross,  and  the  work  finished  upon  it,  exhibit  the 
brightest  view  of  the  divine  perfections. — Endeavour, 
then,  to  obtain  clearer  views  of  Jehovah's  glory, 
and  of  your  reconciliation  to  him  by  Jesus  Christ; 
and  you  will  have  a  greater  abhorrence  of  all  sin, 
and  be  more  abased  in  your  own  eyes.  Contemplate 
the  bitter  sufferings  which  Jesus  underwent,  not 
only  for  your  good,  but  in  your  stead ;  and  you  will 
be  pained  at  the  heart  on  account  of  your  past 
transgressions  and  present  corruptions.  Zech.  xii.  10. 
The  more  you  become  acquainted  with  that  divine 
philanthropy  which  wras  manifested  in  the  redemp- 
tion of  your  soul  from  the  pit  of  destruction ;  the 
more  will  it  constrain  you  to  love,  to  adore,  and  to 
glorify  the  Lord  Redeemer.  2  Cor.  v.  14.  For  as 
the  love  of  God,  manifested  in  Christ,  proclaimed  in 
the  gospel,  and  experienced  by  faith,  is  that  which 


IN  OUR    SANCTIFICATION.  239 

first  fixes  our  affections  on  him;  so  the  more  we 
view  it,  the  more  will  our  love  be  heightened.  And 
as  love  to  God  is  the  only  principle  of  true  obedi- 
ence, the  more  it  is  heightened,  the  more  will  it  in- 
fluence our  minds  and  conduct  in  all  respects. — 
Thus  grace,  that  very  grace  which  provided,  reveals, 
and  applies  the  blessings  of  salvation,  is  the  master 
who  teaches,  is  the  motive  which  induces,  and  the 
sovereign  which  sweetly  constrains  a  believer  to 
deny  himself,  and  to  walk  in  the  ways  of  holiness. 
Tit.  ii.  11,  12. 


CHAPTER.  IX. 

Concerning  th<  /  Usefulness  of  Holiness  and 

of  good  ?/ 

Having  considered  the  nature  of  salification; 
the  charactr  ue  of  those  happy  souls  who 

enjoy  the  blessing;  the  way  in  which  they  come  to 
possess  it;  and  the  many  cogent  motives  to  engage 
believers  in  the  pursuit  of  holiness,  and  in  the  prac- 
tice of  true  virtue;  I  shall  now  proceed  to  show  the 
necessity  of  holiness,  and  the  various  important 
purposes  which  arc  answered  by  the  performance 
of  good  works. 

Love  to  God,  being  by  regeneration  implanted  in 
the  heart  of  a  sinner,  he  is  fitted  for  spiritual  com- 
munion with  the  great  Object  of  all  religious  wor- 
ship, in  his  ordinances  and  with  his  people  in  the 
church  below;  and  for  a  more  perfect  communion 
with  him  in  the  world  of  glory.  In  this  fellowship 
with  the  Father,  and  with  his  Son  Jesus  Christ,  writh 
which  believers  are  indulged  in  the  present  state; 
and  in  that  more  intimate  fellowship  with  God, 
enjoyed  by  the  spirits  of  the  just  made  perfect  above, 
true  happiness,  both  in  time  and  in  eternity,  con- 
sists.— But  the  unsanctified  soul  is  absolutely  inca- 
pable of  such  refined  pleasures.  There  must  be  a 
spiritual  discernment,  and  a  heavenly  taste,  before 
things  of  this  kind  can  be  either  enjoyed  or  desired. 
For  while  a  man  continues  in  his  natural  state,  at 


WOLINES3   AND  GOOD  WORKS.  241 

enmity  with  God  and  in  love  with  sin ;  he  neither 
has,  nor  can  have  any  real  pleasure  in  approaching 
his  Maker.  Two  cannot  walk  together  except  they 
be  agreed.  Hence  it  is  that  our  Lord  says,  Except 
a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God.  With  whom  the  apostle  agrees,  when  he 
asserts,  Without  holiness  no  man  shall  see  the  Lord. 

That  holiness  which  the  scripture  so  expressly 
requires  in  order  to  the  enjoyment  of  God,  is  pos- 
sessed by  every  one  that  is  born  from  above,  and 
in  a  justified  state.  For  every  subject  of  regene- 
rating grace  loves  God.  Love  to  God  being  the 
grand  principle  of  holiness,  and  the  source  of  all 
acceptable  obedience;  none  can  enjoy  it  and  not  be 
possessed,  in  some  degree,  of  real  holiness.  Nay 
we  may  venture  to  assert,  that  whoever  loves  the 
infinitely  Amiable,  is  possessed  of  all  that  holiness, 
in  the  principle,  that  shall  at  any  time  flourish  and 
adorn  his  future  conversation,  or  that  shall  shine  in 
him  to  all  eternity.  Such  a  one,  therefore,  must  not 
only  have  a  title  to  heaven,  but  also  be  in  a  state  of 
preparation  for  it. 

Some  professors,  who  espouse  the  notion  of  sin- 
less perfection,  and  look  upon  themselves  as  un- 
common friends  to  the  interests  of  holiness,  talk, 
indeed,  of  persons  being  in  a  regenerate  and  justi- 
fied state,  while  they  are  yet  unsanctified.  Conse- 
quently, quite  incapable  of  having  communion  with 
God,  in  his  ordinances  here ;  entirely  unfit  for  the 
sublime  enjoyments  of  the  heavenly  world  hereafter; 
and  therefore,  if  they  leave  the  present  state  in  such 
a  situation,  everlasting  misery  must  be  their  portion. 
But  as  the  doctrine  of  sinless  perfection  in  this  life, 
is  a  bold  opposition  to  the  testimony  of  God,  and 
2\ 


NECESSITY  AND  USEFULNESS  OF 


contrary  to  all  christian  experience  ;  so  this  imagina- 
tion is  equally  false  and  uncomfortable.  For,  either 
they  mean  the  same  things  by  the  terms,  regenerate 
and  ,  which  the  scripture  does,  or  they  do 

not.  If  not,  what  they  say  is  nothing  at  all  to  the 
purpose;  and  therefore  unworthy  of  a  moment's 
regard,  whatever  may  be  their  meaning.  But  if  by 
these  expressions,  they  intend  thesamc  things  which 
the  Holy  Spirit  does,  in  the  volume  of  infallibility, 
then  it  is  evident,  from  the  tenour  of  divine  revela- 
tion, that  they  labour  under  a  great  mistake.  For 
what  is  intended  by  the  justification  of  a  sinner,  but 
that  the  eternal  Judge  pronounces  him  righteous  ac- 
cording to  law,  and  freed  from  every  charge? 
lied  in  the  regeneration  of  a  sinner,  but  a 
communication  of  spiritual  life,  and  the  restoration 
of  the  image  of  God  in  man  ?  Now  is  it  possible  that 
a  person  should  be  regenerated  and  justified  ;  that 
he  should  stand  clear  in  the  eye  of  the  law  and  be 
viewed  by  omniscience,  as  possessed  of  spiritual 
life,  and  as  bearing  his  Maker's  image,  while  he  is 
yet  unsanctified,  and  quite  unfit  for  glory?  There 
is  no  such  flaw  in  the  blessing  of  justification,  nor 
any  such  imperfection  in  the  state  of  a  regenerate 
person,  as  to  leave  him  at  such  a  distance  from  the 
eternal  inheritance.  We  are  not,  in  order  of  time, 
first  renewed  by  the  Spirit  of  truth,  and  justified  by 
an  imputed  righteousness,  in  virtue  of  which  we  are 
entitled  to  glory;  while  yet  we  remain  entirely  des- 
titute of  holiness,  or  a  capacity  of  enjoying  eternal 
bliss,  for  which  we  must,  labour  and  strive,  in  hope 
to  attain  it  at  some  future  period.  For  being  freed 
from  the  curse,  and  entitled  to  blessedness,  we  are 
the  members  of  Christ ;  in  a  new  state,  and  live  a 
new  life— Possessed,  both  of  a  right  to  glory,  and 


HOLINESS  AND  GOOD  WORKS.  243 

of  a  preparation  for  it ;  at  the  same  time,  though 
not  by  the  same  means. 

As  holiness  of  heart  is  absolutely  necessary  to 
communion  with  God,  and  to  the  enjoyment  of 
him ;  so  holiness  of  conduct,  or  an  external  con- 
formity to  the  divine  revealed  will,  is  highly  useful, 
and  answers  many  important  purposes  in  the 
christian  life;  the  principal  of  which  I  would  now 
consider. — By  obedience  to  the  commands  of  God, 
we  evidence  the  sincerity  of  our  holy  profession. 
By  this  our  faith  is  declared  genuine  before  men  ; 
who  have  no  other  way  to  conclude  that  it  is  un- 
feigned, but  by  our  works.  Whoever  pretends  to 
believe  in  Jesus,  and  is  not  habitually  careful  to 
perform  good  works;  his  faith  is  worthless,  barren 
dead. — By  a  good  conversation,  in  which  our  light 
shines  before  men,  we  edify  our  brethren,  silence 
opposers,  and  preserve  the  gospel  from  those  re- 
proaches which  would  otherwise  be  cast  upon  it,  as 
if  it  were  a  licentious  doctrine.  An  exemplary 
conduct  in  christian  professors  has  often  been  owned 
of  God  and  made  happily  useful,  by  convincing  the 
ignorant,  and  by  removing  their  prejudices  against 
the  truth  ;  so  as  to  make  them  impartial  inquirers 
after  it,  and  frequently  of  winning  them  over  to  an 
approbation  of  it. — By  walking  in  the  paths  of  duty, 
we  express,  our  gratitude  to  God  for  his  benefits, 
and  also  glorify  his  holy  name,  which  is  the  great 
end  of  all  obedience. 

The  works  of  f a i t h  and  labours  of  love  which  be- 
lievers perform,  will  be  remembered  by  Jesus,  the 
Judge,  at  the  last  and  great  day  of  accounts  ;  those 
especially  that  are  done  to  the  poor,  despised 
members  of  Christ,  and  for  his  sake.     These  will 


-11  NECESSITY  AND  USEFULNESS  OP 

be  mentioned,  at  that  awful  time,  as  fruits  and 
evidences  of  their  union  to  Christ,  and  of  their 
love  to  him.  They  will  distinguish  real  Chris- 
tians from  open  profligates  and  mere  formalists; 
from  all  that  were  punctual  in  thfe  performance  of  a 
round  of  duties  that  cost  them  nothing;  which 
raised  their  character  among  men,  and  exposed 
them  to  no  shame,  nor  suffering,  but  excedingly 
backward  to  part  with  their  unrighteous  Mammon 
for  the  support  of  the  cause  of  God,  or  to  assist 
the  poor  and  the  persecuted  members  of  Christ. — 
~e  are  the  principal  of  those  necessary  uses,  for 
which  good  works  are  to  be  maintained. 

It  is,  notwithstanding,  carefully  to  be  observed, 
t  neither  our  external  obedience,  nor  inherent 
holiness,  constitutes  any  part  of  that  righteous- 
ness by  which  we  are  justified.  Neither  the  one, 
nor  the  other,  is  either  the  cause  or  the  condition 
of  our  acceptance  with  God.  For,  as  before  ob- 
jd,  that  righteousness  by  which  we  are  justi- 
fied, must  be  absolutely  perfect.  But  our  personal 
obedience  is  greatly  defective,  even  in  the  best  of 
men  and  in  their  most  advanced  state,  while  in  the 
present  life.  So  that  if  God  were  to  enter  into 
judgment  with  us,  on  the  ground  of  our  own 
holiness  or  duties,  none  of  us  could  stand  in  the 
awful  trial.  Our  holiest  dispositions  would  be 
found  far  short  of  that  perfection  which  the  law 
requires,  and  our  best  duties  could  not  answer  for 
themselves  much  less  atone  for  our  transgressions. 
All  our  ri^hteouncss  are  as  filthy  rags;  and  we 
have  need  of  a  high  priest  to  bear  the  i/iif/t/ity  of 
our  holy  things.  For  who  among  mortals  dare 
say  to  the  omniscient  God,  'Search  and  try  this,  or 


HOLINESS  AND  GOOD  WORK8,  245 

the  other  duty  performed  by  me;  thou  shalt  not, 
on  the  strictest  examination,  find  any  defilement 
cleaving  to  it,  nor  any  sinful  defect  attending  it? 
Who  dare  add,  "  I  am  willing  to  risk  my  soul's 
eternal  salvation  on  its  absolute  perfection,  after 
such  an  exact  scrutiny  made?'  The  boldest  heart 
must  very  much  tremble  at  such  a  thought;  nor 
dare  the  most  upright  make  the  solemn  appeal,  or 
venture  his  immortal  all  on  such  a  foundation. 

Hence   the  great   teacher  of  the  Gentiles,  who 
was  a  most  eminent  saint,  notwithstanding  all  his 
extraordinary   gifts,  his    beneficent    labours,    exem- 
plary conduct,  and  painful  sufferings,  for  the  cause 
of  truth    and    the    honour   of  his    divine    Master; 
utterly  disclamed  all   pretensions  to   personal    wor- 
thiness.    For,  when  taking  a  prospect  of  the  awful 
tribunal,  he  earnestly  desired  to  be  found  in  Christ, 
not  having  his  own  righteousness,  which  was  of  the 
law;  consisting  in  his  own  holiness  and  righteous 
deeds;  but  that  which  is  through  the  faith  of  Christ, 
even  the  righteousness  which    is   of  God  by   faith. 
This  obedience,  and  this  only,  can  support  our  hope 
and  comfort *our  hearts,  when  we  think  of  standing 
before  him  who  is  a  consuming  fire.     That  right- 
eousness which  was  wrought  out  before  we  had  a 
being,  is  the  only  ground  of  a  full  discharge  before 
our  final  Judge;  and,  being  so,  it  is  the  source  of 
all  our  comfort  and  of  all  our  joy,  as  to  that  grand 
affair.     If  any    person,    therefore,    solicitously  in- 
quire, How  shall  I  appear  before  my  Maker?  the 
answer  is,  In  the  obedience  of  Christ,  which  is  per- 
fect in  itself,  and  entirely  free  for  the  guilty.     But 
if  the  inquiry  be,  How  shall  I  express  my  thank- 
fulness to  God  for  his  benefits  and  glorify  his  name? 
21* 


NECESSITY  AND  USEFULNESS  OF 

then  the  answer  evidently  is  By  living  in  confor- 
mity to  his  revealed  will;  and  by  devoting  yourself, 
all  that  you  are,  and  all  that  you  have  to  his 
honour  and  service.  Thus  provision  is  made,  in 
the  covenant  of  grace,  for  the  believer's  peace  and 
joy,  by  a  direct  view  of  the  finished  work  of  Christ; 
and  for  the  exercise  of  every  virtue,  the  perfor- 
mance of  every  duty,  whether  it  be  religious  or 
moral;  and  all  for  the  noblest  end,  even  the  glory 
of  God. 

Hence  it  is  manifest,  that  though  our  good  works 
are  of  no  consideration  at  all,  in  the  article  of 
justification,  or  in  obtaining  a  title  to  life:  yet,  on 
many  other  accounts,  they  are  highly  necessary: 
and  it  is  an  affair  of  the  last  importance,  to  be 
rightly  acquainted  with  the  proper  uses  of  good 
works.  Otherwise,  we  shall  inevitably  run  into 
one  of  those  opposite  and  fatal  extremes,  Arminian 
legality,  or  Antinomian  licentiousness.  The  for- 
mer will  wound  our  peace,  infringe  on  the  honours 
of  grace,  and  exalt  self.  The  latter  will  turn  the 
grace  of  God  into  wantonness,  harden  the  con- 
science, and  render  us  worse  than  infidels  avowed. 
We  should,  therefore,  be  exceedingly  careful  rightly 
to  distinguish  between  the  foundation  of  our  accep- 
tance with  God,  and  that  superstructure  of  prac- 
tical godliness  which  must  be  raised  upon  it. 

Let  us  once  more  hear  the  judicious  Dr.  Owen. 
Speaking  to  this  point  he  says,  "Our  foundation  in 
dealing  with  God,  is  Christ  alone  ;  mere  grace  and 
pardon  in  him.  Our  building  is  in  and  by  holiness 
and  obedience,  as  the  fruits  of  that  faith  by  which 
we  have  received  the  atonement.  And  great  mis- 
takes there  are  in  this  matter,  which  bring  great 
entanglements  on  the  souls  of  men.     Some  are  all 


HOLINESS  AND  GOOD  WORKS.  247 

their  days  laying  of  the  foundation,  and  are  never 
able  to  build  upon  it  to  any  comfort  to  themselves, 
or  usefulness  to  others.  And  the  reason  is,  because 
they  will  be  mixing  with  the  foundation  stones  that 
are  fit  only  for  the  following  building.  They  will 
be  bringing  their  obedience,  duties,  mortilication 
of  sin,  and  the  like,  unto  the  foundation.  These 
are  precious  stones  to  build  with,  but  unmeet  to 
be  first  laid  to  bear  upon  them  the  whole  weight  of 
the  building.  The  foundation  is  to  be  laid,  as  was 
said,  in  mere  grace,  mercy,  pardon  in  the  blood  of 
Christ.  This  the  soul  is  to  accept  of,  and  to  rest 
in,  merely  as  it  is  grace ;  without  the  consideration 
of  any  thing  in  itself,  but  that  it  is  sinful  and  ob- 
noxious unto  ruin.  This  it  finds  a  difficulty  in, 
and  would  gladly  have  something  oi*  its  own  to 
mix  with  it ;  it  cannot  tell  how  to  fix  these  foun- 
dation-stones, without  some  cement  of  its  own  en- 
deavours and  duty.  And  because  these  things  will 
not  mix,  they  spend  a  fruitless  labour  in  it  all  their 
days.  But  if  the  foundation  be  of  grace,  it  is 
not  at  all  of  works  ;  for  otherwise  grace  is  no  more 
grace.  If  any  thing  of  our  own  be  mixed  with 
grace  in  this  matter,  it  utterly  destroys  the  nature 
of  grace,  which,  if  it  be  not  alone,  it  is  not  at  all. 

'But  doth  not  this  tend  to  licentiousness?  Doth 
not  this  render  obedience,,  holiness,  duties,  mortifi- 
casion  of  sin,  and  good  works,  needless  1  God 
forbid  ?  Yea,  this  is  the  only  way  to  order  them 
aright  unto  the  glory  of  God.  Have  we  nothing 
to  do  but  to  lay  the  foundation  1  Yes,  all  pur  days 
we  are  to  build  upon  it,  when  it  is  surely  and 
firmly  laid.  And  these  are  the  means  and  ways  of 
our  edification.  This  then  is  the  soul  to  do,  who 
would  come  to  peace  and  settlement.     Let  it  let  go 


*^48  NECESSITY   AND  USEFULNESS  OP 

all  former  endeavours,  if  it  have  been  engaged  in 
any  of  that  kind.  And  Jet  it  alone  receive,  admit 
of,  and  adhere  to  mere  grace,  mercy,  and  pardon, 
with  a  full  sense  that  in  itself  it  hath  nothing  for 
which  it  should  have  an  interest  in  them  ;  but  that 
all  is  of  mere  grace  through  Jesus  Christ. — Other 
foundation  can  no  man  lay.  Depart  not  hence 
until  this  work  be  well  over.  Surcease  not  an 
earnest  endeavour  with  your  own  hearts,  to  ac- 
quiesce in  this  righteousness  of  God,  and  to  bring 
your  souls  into  i  comfortable  persuasion,  that  God, 
for  Christ's  sake,  hath  freely  forgiven  you  all  your 
sins.  Stir  not  hence  until  this  be  effected.  If 
you  have  been  engaged  in  any  other  way  ;  that  is 
to  seek  for  the  pardon  of  sin  by  some  endeavours 
of  your  own:  it  is  not  unlikely  but  that  you  are 
filled,  with  the  fruit  of  your  own  doings:  that  is, 
that  you  go  on  with  all  kinds  of  uncertainties,  and 
without  any  kind  of  constant  peace.  Return,  then, 
again  hither.  Bring  this  foundation  work  to  a 
blessed  issue  in  the  bFood  of  Christ;  and  when  that  is 
done,  up  and  be  doing.'* 

It  is  greatly  to  be  feared,  that  the  distinction  so 
judiciously  pointed  out  in  the  preceding  quotation, 
is  but  little  known  or  considered,  even  by  many 
who  are  earnestly  concerned  in  a  religious  profes- 
sion. And  it  is  undeniably  plain,  that  there  are 
great  numbers  denominated  Christians,  who,  as 
they  know  nothing  in  reality  concerning  Christ,  so, 
in  their  conduct,  they  are  more  like  incarnate 
devils  than  real  saints.  Nor  are  there  a  few  that 
perform  a  round  of  duties  very  exactly,  and  have 
a   high  opinion  of  their  own    religious  profession; 

*  On  thcHandredth  and  Thirtieth  Psalm,  p.  307,  308. 


HOLINESS  AND  GOOD  WORKS.  249 

who,  notwithstanding,  are  far  from  possessing  that 
holiness,  and  from  performing  those  good  works, 
which  are  essential  to  the  christian  character. 
View  them  in  their  places  of  public  worship,  and 
in  the  performance  of  devotional  duties;  they  as- 
sume a  serious  air,  as  though  they  were  greatly 
concerned  about  their  everlasting  welfare.  See 
them  in  their  families,  and  in  the  common  concerns 
of  life,  there  they  are  full  of  levity;  unsavoury 
and  loose  in  their  conversation.  Some  of  these 
pretenders  to  Christianty  will  also  attend  that 
seminary  of  vice  and  profaneness,  the  playhouse, 
and  other  amusements  of  this  licentious  age,  as 
far  as  their  circumstances  will  permit.  You  may 
see  them  vain  and  extravagant  in  dress  and  show, 
while  their  pious  neighbours  of  the  same  religious 
community,  with  all  their  industry,  are  hardly 
able  to  acquire  decent  clothing:  yet  these  children 
of  carnal  pleasure,  either  do  not  at  all  regard  their 
distress,  or  content  themselves  with  saying,  Be  ye 
warmed.  They  will  be  lavish  at  their  own  tables, 
while  the  poor  among  the  people  of  God  are 
almost  starving  by  their  side:  yet,  such  is  their  love 
to  Christ  and  his  members,  that  they  will  think  it 
an  instance  of  great  condescension  if  they  vouchsafe 
to  visit  them  and  say,  Be  ye  filled. 

If  these  pretenders  to  piety  be  naturally  of  a 
more  grave  and  serious  disposition,  view  them  in 
their  trade  and  business;  there  you  wili  find  thern 
covetous,  griping,  and  oppressive;  making  it  their 
chief  design  to  lay  up  fortunes  for  their  depend- 
ents, and  to  raise  their  families  in  the  world. 
These,  like  their  forefathers,  for  a  pretence  make 
long  prayers;  even  when,  by  usury,  extortion,  and 
oppression,  they  devour  ividow's  houses,  and  grind 


NECESSITY  AND  USEFULNESS  OF 


the  faces  of  the  poor.  They  lay  up  that  in  their 
coflers,  which  oi*  right  belongs  to  the  needy  who 
labour  under  them  ;  the  rust  of  which  shall  be  a 
swift  witness  against  them  another  day,  and  shall 
eat  their  flesh  as  it  were  fuw  Is  not  the  church 
defiled,  and  is  not  the  gospel  di>honoured  by  such 
sanctimonious  wretches  as  these? — Such  persons, 
whether  more  light  in  their  disposition  and  conduct, 
or  more  grave  in  their  temper  and  behaviour,  are 
alike  the  children  of  the  devil  and  the  slaves  of  sin, 
are  on  a  level,  in  the  sight  of  Clod,  with  the  most 
profane.  As  to  the  covetous,  those  votaries  of  Mam- 
mon, whatever  dislike  they  may  have  to  their  asso- 
ciates, they  stand  ranked  in  the  book  of  God  with 
extortioners  and  thieves,  with  drunkards  and  adul- 
terers. Nay,  they  are  branded  with  the  most  de- 
testable character  of  idolaters. 

The  sin  of  covetousness  is,  I  fear,  greatly  mis- 
understood, and  much  overlooked  by  many  profes- 
sors. Were  it  not,  the  remark  would  not  be  so 
often  made,  "  Such  a  person  is  a  good  christian,  but 
a  covetous  man."  Whereas,  it  might  with  as  much 
propriety  be  said,  "  Such  a  woman  is  a  virtuous 
lady  but  an  infamous  prostitute."  For  the  latter  is 
not  more  opposed  to  sound  sense,  than  the  former 
is  to  the  positive  declarations  of  God,  recorded  in 
scripture. — When  we  hear  people  in  common  talk 
about  covetousness,  we  are  tempted  to  look  upon  it 
as  a  mere  trifling  fault.  But,  when  we  open  the 
volume  of  heaven,  we  find  it  pronounced  idolatry, 
and  considered  as  a  capital  crime ;  while  Jehovah  de- 
nounces damnation  against  the  wretch  that  is  guilty 
of  it.  1  Cor.  vi.  9.  10.  Eph.  v.  5.  Col.  iii.  5.  Ps.  x.  3. 
In  what  then  does  this  aggravated  sin  consist?  I 
answer,  Covetousness,  in  the  language  of  inspiration, 


HOLINESS  AND  GOOD  WORKS.  251 

is  the  desire  of  having  more  ;  the  desire  of  obtaining, 
or  of  increasing  in  wealth.*  Whoever  therefore  is 
habitually  desirous  of  riches,  is,  in  the  estimate  of 
heaven,  a  covetous  man ;  whatever  his  station  in 
life,  or  profession  of  religion  may  be.  The  lan- 
guage of  a  covetous  heart  is  that  of  the  horseleech's 
daughters,  Give,  give.  The  covetous  man  is  always 
desirous  of  more,  whether  he  have  little  or  much: 
and,  if  a  professor,  he  will  always  find  some  pre- 
tence to  hide  the  iniquity  of  his  idolatrous  heart. 
But,  however  such  a  professor  may  cover  his  crime 
under  plausible  pretences  of  any  kind;  or  however 
safe  he  may  imagine  himself,  as  being  a  member  of 
some  visible  church,  and  free  from  her  censure,  the 
time  is  coming  when  the  mask  shall  be  stripped  off, 
and  then  it  shall  be  fully  known  where  his  alledions 
have  beert,  and  what  God  he  hath  served.  Then  it 
shall  plainly  appear,  whether  Jehovah  or  Mammon 
swayed  his  affections  and  ruled  in  his  heart. — Per- 
haps there  are  few  sins  for  the  practice  of  which 
so  many  excuses  are  made,  and  plausible  pretences 
urged,  as  that  of  covetousness,  or  a  love  of  the 
world :  consequently,  there  are  few  sins  against 
which  professors  have  greater  occasion  to  watch. 
It  was  not,  therefore,  without  the  greatest  reason, 
that  our  Lord  gave  that  solemn  caution  to  all  his 
followers,  Take  heed  and  beware  of  covetousness.* 


t  None  will  suppose,  from  whet  is  here  asserted,  that  I  mean 
to  encourage  idleness  or  extravagance.  No;  far  be  it!  Those 
who,  through  indolence,  pride,  or  prodigality,  waste  their  sub- 
stance and  fail  in  the  world,  can  hardly  be  too  severely  censured. 
They  not  only  impoverish  themselves,  but  injure  their  neighbours ; 
are  the  pest  of  society,  and  public  robbers. 

The  reader,  I  presume,  will  not  be  displeased,  if  I  present  him 


252  NECESSITY  AND  USEFULNESS  OP 

We   may,  therefore,  conclude,   that  though   the 
absolute  freencss  of  Christ,  as  exhibited  in  the  gos- 

with  a  quotation  on  this  subject,  from  my  worthy  and  honoured 
friend,  .Mr.  Hknky  Yknn. — «  It  is  remarkable,"  says  he,  "that 
the  covetojsness,  against  which  we  are  so  earnestly  warned  in 
God's  word,  is  not  of  the  scandalous  kind;  but  such  as  may 
govern  the  heart  of  a  man  who  is  esteemed  very  virtuous  and  ex- 
cellent by  the  world.  In  the  tenth  Psalm,  the  covetous,  whom  the 
Lord  is  there  said  to  abhor,  are  the  very  persons  of  whom  the 
wicked  speak  well;  which  could  never  be  the  case,  did  their  love 
of  money  make  them  cither  viilanous  in  their  practice,  or  mise- 
rably penurious  in  their  temper;  for  men  of  this  stamp  none  com- 
mend — The  same  thing  is  observable  in  that  solemn  caution 
given  by  our  Redeemer,  Take  heed  and  beware  of  covetousness. 
By  which  it  is  evident  he  meant  no  more,  than  a  roo'.cd  persua- 
sion that  the  comfort  of  life  consists  of  abundance,  and  desiring, 
from  such  a  persuasion,  to  be  rich :  this  was  the  covetousness  our 
Lord  condemns.  And,  that  this  admonition  might  sink  the  deeper, 
he  represents  the  workings  of  that  tv&rice  which  he  condemns,  in 
a  case  which  passes  every  day  before  our  eyes.  It  is  this:  A  man 
grows  rich  in  business,  not  through  fraud  and  extortion,  but  by 
the  blessing  of  God  upon  his  labour  and  skill.  As  is  usual,  he  is 
highly  delighted  with  his  success;  he  exults  in  the  prospect  of 
being  master,  in  a  few  years,  of  an  independent  fortune.  In  the 
mean  time,  he  is  determined  to  be  frugal  and  diligent,  till  he 
takes  his  final  leave  of  business,  to  enjoy  all  the  sweets  of  ease 
and  splendour.  Luke  xii.  19.  Now,  where  are  the  people,  gov- 
erned by  the  common  maxims  and  principles  of  human  nature, 
who  see  any  thing  the  least  to  blame  in  this  man's  sentiments  or 
conduct  ?  Who  do  not  applaud  and  imitate  it  themselves  ?  Yet 
this  very  man  our  Lord  sets  before  our  eyes,  as  the  picture  of  one 
engrossed  by  a  covetous  desire  ot  the  things  of  this  world.  This 
very  man  he  represents  as  summoned,  in  the  midst  of  all  his 
golden  hopes,  to  appear  a  most  guilty  criminal  at  the  bar  of  his 
despised  Maker.  Lo !  this  is  the  man  whom  our  Lord  exposes,  as 
a  miserable  wretch,  for  all  others  to  take  warning  by,  and  resist 
covetousness.  So,  such  a  fool,  and  such  a  sinner  as  this,  is  he  that 
layeth  up  treasure  for  himself,  that  is,  every  earthly-minded  man, 
who  seeks  after  wealth,  as  if  it  was  the  foundation  of  happiness, 
and  is  not  rich  towards  God ;  rich  in  faith,  hope,  and  holiness. 
Luke  xii.  21. 


HOLINESS  AND  GOOD  WORKS.  253 

pel  to  the  worst  of  sinners,  must  be  maintained  with 
confidence ;  yet  we  are  bound  to  affirm,  with  equal 
assurance,  That  he  who  pretends  to  faith  in  Jesus, 
and  does  not  habitually  live  under  the  benign  influ- 
ence of  love  to  God,  and  of  love  to  his  brother  for 
the  truth  sake ;  and  that  he  who  does  not  manifest 
this  heavenly  affection  by  a  suitable  conduct,  has  no 
claim  to  the  christian  character. 

"  Paul,  in  perfect  harmony  with  his  Lord,  forbids  the  desire  of 
wealth  as  a  criminal  effect  of  avarice.  Let  your  conversation  be 
without  covetousness,  and  be  content  with  such  things  as  ye  have : 
for  He  hath  said,  I  will  never  leave  thee,  nor  forsake  thee.  Heb. 
xiii.  5.  And  where,  instead  of  this  self-denying  temper,  a  desire 
of  increasing  in  wealth  is  cherished,  there,  snares,  defilement,  and 
ruin,  arc  declared  to  bo  the  certain  consequences.  For  they  that 
will  (the  original  word  signifies  the  simple  desire,)  be  rich,  fall  into 
temptation  and  a  snare,  and  into  many  foolish  and  hurtful  lusts, 
which  drown  men  in  destruction  and  perdition.  For  the  love  of 
money  is  the  root  of  all  evil :  which  while  some  have  coveted  after, 
they  have  erred  from  the  faith,  and  pierced  themselves  through  with 
many  sorrows.  1  Tim.  vi.  9, 10.  If  it  should  be  said,  Do  you  mean 
then  to  affirm,  that  it  is  wrong  for  any  man  to  arise  to  a  state  of 
great  wealth  ?  The  scripture,  I  answer,  condemns  only  the  desire 
of  riches  and  the  passion  for  them,  as  defiling  and  sinful.  Therefore, 
if  whilst  your  whole  heart  is  given  to  God,  he  is  pleased  to  prosper, 
whatever  you  take  in  hand,  and  to  give  you  an  abundant  increase  ; 
then  your  wealth  is  evidently  as  much  the  gift  of  Godi  as  if  it  came 
to  you  by  legacy  or  inheritance.  It  is  God's  own  act  and  deed  to 
call  you  up,  who  were  content  to  sit  down  in  a  low  place,  to  a 
higher  point  of  view,  and  to  entrust  you  with  more  talents,  to 
improve  them  for  his  glory.  Now  the  difference  between  possessing 
wealth,  thus  put  into  your  hands,  and  desiring  to  grow  rich,  is 
as  great  as  that  between  a  worthless,  ambitious  intruder  into 
a  place  of  honour,  seeking  nothing  but  his  own  base  interest; 
and  a  man  sought  out  for  his  worth,  and  invested  with  the  same 
office,  for  the  public  good.  And  those  who  can  sec  no  material,  no 
necessary  distinction  in  the  two  cases,  are  already  blinded  by  the 
love  of  money.— Complete  Duty  of  Man,  p.  389,  390,  391,  392, 
'id  edit, 

22 


CHAPTER.  X. 

Of  Grace,  as  it  reigns  in  the  Perseverance  of  the  Saints 
to  eternal  Glory. 

It  appears,  from  the  preceding  chapters,  that  the 
state  of  believers,  whether  considered  as  relative  or 
as  real,  in  their  justification,  adoption,  and  sanctifi- 
cation,  is  highly  exalted ;  and  that  the  privileges 
attending  it  are  of  incomparable  excellence,  and  of 
infinite  worth.  In  each  of  these  particulars  it  has 
also  been  proved  that  Grace  reigns;  that  the  ex- 
ceeding riches  of  grace  are  manifested. 

The  believer,  notwithstanding,  who  knows  him- 
self, will  be  ready  to  inquire  with  great  solicitude, 
•*  How  shall  I  persevere  in  this  happy  state?  By 
what  means  shall  I  attain  the  desired  end?  What 
provision  has  the  Lord  made,  that,  after  all,  I  shall 
not  come  short  of  the  expected  bliss?  Grace,  I 
thankfully  acknowledge  has  done  great  things  for 
me :  to  reigning  grace  I  own  myself  unspeakably 
obliged.  But  if  grace,  as  a  sovereign,  do  not  still 
exert  her  power,  I  not  only  possibly  may,  but  cer- 
tainly shall  finally  miscarry."  Thus  will  every 
christian  conclude,  when  he  considers  the  number 
and  power,  the  malice  and  subtilty,  of  his  inveterate 
spiritual  enemies,  compared  with  his  own  inherent 
strength  to  resist  them.  For  the  world,  the  flesh, 
and  the  devil  are  combined  against  him.  These,  in 
their  several  ways,  assault  his  peace,  and  seek  his 


OF  GRACE,  AS  IT  REIGNS,  &C.  255 

ruin.  These  attempt,  in  various  forms,  to  cause  him 
to  wallow  in  the  mire  of  sensuality,  as  the  filthiest 
brute ;  or  to  puff  him  up  with  pride,  as  Lucifer. 
By  insinuating  wiles,  or  open  attacks  ;  with  the  craft 
of  a  serpent,  or  the  ra<;e  of  a  lion,  they  endeavour  to 
compass  his  ruin;  and,  alas,  how  small  his  ability, 
considered  in  himself,  to  resist  and  overcome'/  The 
corruption  of  nature,  even  in  the  regenerate,  ren- 
ders the  believer's  desires  after  that  which  is  good, 
too  often  exceedingly  languid,  and  enervates  all  his 
moral  powers.  His  pious  frames  are  fickle  and  un- 
certain to  the  last  degree;  nor  can  he,  with  safety, 
place  the  least  confidence  in  them. 

This  humbling  truth  was  exemplified  in  the  case 
of  Peter.  Though  all  men  be  offended  because  of 
thee,  yet  will  I  never  be  offended — Though  I  should 
die  with  thee,  yet  will  I  not  deny  thee — was  his  con- 
fident language.  But,  alas!  in  a  very  little  while 
his  frame  of  mind  is  altered.  His  courage  fai.is.  His 
pious  resolutions  hang  their  enfeebled  heads :  and, 
notwithstanding  his  boasted  fidelity,  he  cannot  watch 
.  with  Christ  so  much  as  one  hour,  though  there  be 
the  greatest  necessity  for  it.  He  is  brought  to  the 
trial,  and,  like  Sampson,  his  locks  are  shorn;  his 
presumed  strength  is  gone.  He  trembles  at  the 
voice  of  a  silly  maid;  and,  shocking  to  think!  denies 
his  Lord  with  dreadful  oaths  and  horrid  impreca- 
tions.— Such  are  the  inherent  abilities  of  those  who 
are  to  fight  against  the  world,  the  flesh,  and  the 
devil.  Such,  considered  in  themselves,  are  the  best 
of  saints. 

Now,  can  these  unstable  and  impotent  creatures 
hope  to  persevere,  and  to  attain  eternal  life?  Can 
those  who  know  not  how  to  trust  their  own  hearts 


256  ,   OF  GRACE,  AS  IT  REIGNS 

for  a  moment,  Prov.  xxviii.  20.  Jer.  xvii.  9. 
whose  moral  strength,  in  a  comparative  view,  is 
mere  weakness;  who  are  continually  surrounded 
with  crafty,  powerful,  and  unwearied  adversaries, 
rationally  expect  a  complete  victory,  and  an  ever- 
lasting crown?  Yes:  these  very  persons  can  do  all 
things  through  Christ  strengthening  them.  God  can 
enable  even  a  worm  to  thrash  the  mountains.  They 
shall  not  only  come  of!' victorious,  but  be  more  than 
conquerors  over  all  their  enemies.  Nor  can  this 
appear  strange,  or  in  the  least  incredible,  when  it  is 
considered,  that  omnipotent  Grace  reigns — That 
the  love,  the  power,  the  wisdom,  the  promises,  the 
covenant  and  faithfulness  of  God — that  all  the  di- 
vine Persons  in  the  eternal  Trinity,  and  every  per- 
fection in  the  Godhead,  are  concerned  in  their  pre- 
servation and  engaged  to  maintain  it. 

The  love  of  God  is  engaged  for  their  everlasting 
security.  Having  chosen  them  to  life  and  happi- 
ness, as  a  primary  fruit  of  his  own  eternal  favour: 
his  love  must  abate,  or  his  purpose  be  rendered  void, 
before  they  can  finally  fall.  But,  if  the  Lord  of 
hosts  hath  purposed,  who  shall  disannul  it  ?  If  his 
hand  be  streched  out,  for  the  execution  of  his  gra- 
cious designs,  who  shall  turn  it  back,  before  the  end 
be  accomplished  ?  As  He  thought,  so  it  shall  come 
t<>  pass  ;  and  as  He  purposed,  so  shall  it  stand. — Isa. 
xiv.  24,  27.  Nor  shall  his  love  to  their  persons  ever 
abate.  For  He  rests,  he  takes  the  highest  compla- 
cency in  the  exercise  of  his  love,  and  in  all  its  fa- 
voured objects.  Such  is  Jehovah's  delight  in  his 
people,  that  He  rejoices  over  them  with  singing,  and 
takes  a  divine  pleasure  in  doing  them  good.  Zeph. 
iii.  17.    Jer.  xxii.  42.     His    love   is   unchangeable 


IN  OUR  PERSEVERANCE.  257 

as  himself,  and  unalterably  fixed  upon  them.  Con- 
sequently, though  the  manifestations  of  it  may 
vary,  yet  while  infinite  wisdom  is  capable  of  di- 
recting, and  almighty  power  of  executing  his  gra- 
cious purposes  toward  them,  they  shall  never 
perish.  Agreeable  to  which,  we  hear  the  apostle 
exulting  in  God's  immutable  love.  Affirming,  that 
nothing  in  the  heights  above,  nor  any  thing  in  the 
depths  beneath;  nothing  present,  nor  any  thing 
future,  should  be  able  to  separate  him  from  it. 
Rom.  viii.  38,  39. 

The  power  of  God  is  also  engaged  on  the  behalf 
of  all  those  who  are  begotten  again  to  a  lively  hope. 
They  are  kept  by  it  as  in  a  garrison,  through  faith 
to  salvation.  1  Pet.  i.  2,  3,  4.  His  power  sur- 
rounds them  as  a  fiery  wall,  to  be  their  protection, 
and  the  destruction  of  their  adversaries.  Zech.  ii.  5. 
Omnipotence  itself  is  their  shield,  and  keeps 
them  night  and  day.  Isa.  xxvii.  3.  As  omnipo- 
tence is  their  guard,  so  omniscience  is  their  guide; 
the  honour  of  divine  wisdom  being  concerned  in  their 
preservation.  For  if  a  regenerate  soul,  one  that 
has  been  rescued  out  of  Satan's  hand,  where  finally 
to  fall  and  perish  for  ever,  it  would  argue,  if  not  a 
want  of  power  in  God  to  maintain  the  conquest, 
yet  a  change  of  resolution  ;  and  so  would  bring  no 
honour  to  the  wisdom  of  his  first  design.  It  is  no 
reputation  to  the  wisdom  of  an  artificer  to  suffer 
a  work,  by  which  he  determined  to  manifest,  in 
ages  to  come,  his  exquisite  skill,  and  upon  which 
his  affections  were  placed  ;  to  be  dashed  in  pieces 
before  his  eyes,  by  an  inveterate  enemy,  when  he 
had  power  to  have  prevented  it.  Now  the  scrip- 
tures inform  us  that,  in  the  method  of  redemption, 
22* 


\CE,  AS  IT  REIGNS 


the  wisdom  of  God  is  peculiarly  concerned,  is 
greatly  diversified,  and,  in  the  most  wonderful 
manner  displayed.  Jehovah  abounded  in  all  wis- 
dom  and  prudence,  in  forming  the  stupendous  plan, 
and  in  choosing  suitable  means  to  attain  the  won- 
derful end.  But  if  any  of  the  chosen,  redeemed, 
and  called,  were  to  be  finally  miserable,  how  could 
this  appear  ? 

The  promises  of  God,  those  exceeding  great  and 
precious  promises  which  arc  made  to  his  people, 
afford  them  strong  consolation  respecting  this  mat- 
ter. For  the  Father  of  mercies  has  declared,  that 
he  will  confirm  them  to  the  end,  and  preserve  them 
to  his  kingdom.  That  the  righteous  shall  hold  on 
their  way,  and  grow  stronger  and  stronger:  that 
they  shall  never  depart  from  him,  but  fear  him  for 
ever  ;  that,  as  they  are  in  his  hand  and  in  the  hand 
ot  Christ,  they  shall  never  be  plucked  thence ;  and 
consequently,  shall  never  perish.  Yes,  the  blessed 
God  has  repeatedly  and  solemnly  declared,  that 
He  will  never,  no  never  leave  them,  nor  forsake 
them.  And  the  reason  is,  not  because  they  are 
worthy,  or  any  way  better  than  others ;  but  for  the 
glory  of  his  own  eternal  name,  and  because  he  has 
chosen  them  to  be  his  peculiar  people.  The  Lord 
will  not  forsake  his  people,  for  his  great  nameJs 
sake  ;  because  it  hath  pleased  the  Lord  to  make  them 
his  people. — 1  Cor.  i.  8.  2  Tim.  iv  18.  Job  xvii. 
9.  Jer.  xxxii.  39,  40.  Deut.  xxxiii.  3.  John  x. 
28,  29.  Heb.  xiii.  5.  1  Sam.  xii.  22.  These 
promises,  with  many  others  of  a  similar  kind,  are 
yea  and  amen  :  are  made,  and  unalterably  confirmed 
in  Christ  Jesus.  Divine  faithfulness  is  pledged  in 
them,  and  infinite  power  is  engaged  to  perform  them. 


IN  OUR  PERSEVERANCE.  259 

These  promises — let  Christians  exult  in  the  cheering 
thought ! — these  promises  were  made  by  Him  that 
cannot  lie;  to  which  he  has  annexed,  amazing  to 
think,  his  most  solemn  oath  ;  with  this  professed 
design,  that  every  sinner,  who  flees  for  refuge  to 
lay  hold  on  the  hope  set  before  him,  might  have 
strong  consolation.  Now,  the  promise  and  oath  of 
God,  being  two  immutable  things,  must  ascertain 
the  believer's  final  happiness. 

Jehovah's  covenant  with  his  people  in  Christ, 
affords  another  glorious  attestation  to  the  comfort- 
able truth.  That  covenant,  which  is  ordered  in  all 
things ;  which  is  stored  with  heavenly  promises, 
replete  with  spiritual  blessings,  and  absolutely 
sure ;  that  covenant  of  peace  which  never  shall  be 
removed,  runs  thus:  TJiey  shall  be  my  people,  and 
1  will  be  their  God,  And  Itcill  give  them  one  heart 
and  one  way,  that  they  may  fear  me  for  ever,  for  the 
good  of  them  and  of  their  children  after  them, 
And  I  will  mahe  an  everlasting  covenant  with  them, 
that  I  will  not  turn  away  from  them  to  do  them 
good  ;  but  I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me, — The  stability  of 
the  new  covenant  is  here  asserted  in  the  strongest 
terms.  This  gracious  covenant  is  entirely  different 
from  that  which  was  made  with  our  great  progeni- 
tor Adam ;  the  condition  of  which  was  perfect 
obedience,  and  the  promise  of  life  was  suspended 
on  that  condition.  It  is  also  very  different  from 
that  which  was  made  with  the  people  of  Israel  at 
Sinai,  which,  being  broken  by  them,  was  abrogated 
by  the  Lord  himself.  The  language  of  this  is  tes- 
tamentary. It  consists  of  absolute  promises,  re- 
quires no  condition  to  be  performed  by  man,  and 


200  OP  GRACE,  A.8  IT  REIGNS 

is  perpetual.  Here  that  sovereign  Being,  who  can- 
not lie,  declares  in  the  strongest  manner,  that  those 
who  are  included  in  this  covenant  shall  not  depart 
from  him,  and  that  he  will  never  cease  to  do  them 
good.  Security  greater  than  this,  is  not  to  be  con- 
ceived, nor  can  be  had. — It  would  indeed  be  absurd 
to  suppose,  that  God  should  make  a  new  and  better 
covenant  than  that  which  he  made  with  Adam,  or 
with  Israel  at  Sinai ;  a  covenant  without  conditions 
to  be  performed  by  man  ;  a  covenant  which  displays 
rich  goodness  and  boundless  grace ;  and  that,  after 
all,  the  covenantees  should  be  as  liable  to  the  dread- 
ful forfeiture  of  life  and  happiness,  as  our  first  father, 
when  under  the  covenant  of  works.  Nay,  if  the 
new  covenant  had  been  conditional :  if  perseve- 
rance and  immortal  happiness  had  depended  on 
our  performance  of  any  condition,  whether  greater 
or  less ;  our  state,  as  believers,  would  have  been 
much  more  hazardous  than  Adam's  was,  while 
under  the  covenant  of  works :  because  of  the  very 
great  disparity  between  that  state  of  uprightness, 
in  which  he  was  created  ;  and  ours  of  corruption, 
into  which  we  are  fallen.  Perfect  obedience  was 
easier  to  him,  than  the  least  possible  condition 
would  be  to  us. 

The  faithfulness  and  inviolable  veracity  of  God, 
give  farther  assurance  of  the  saint's  perseverance. 
The  rocks,  though  of  adamant,  shall  melt  awa)  ; 
the  everlasting  mountains  shall  be  removed;  yea, 
the  whole  terraqueous  globe  itself  shall  disappear; 
but  the  faithfulness  of  God  in  executing  his  cove- 
nant, and  the  veracity  of  God  in  performing  his 
promises,  are  unchangeable  and  eternal.  The 
Lord  is  faithful,  who  shall  stablish  you  and  keep  you 


IN    OUR    PERSEVERANCE.  261 

from  the  destructive  power  of  every  evil ;  and  He 
has  declared,  that  he  will  not  suffer  his  faithfulness 
to  fail  Yea,  He  hath  sworn  by  his  holiness,  by 
the  glory  of  all  his  perfections,  that  he  will  be  faith- 
ful to  his  covenant  and  promises,  respecting  Christ 
and  his  chosen  seed.  2  Thess.  iii.  3.  Psalm  lxxxix. 
33,  34,  35.  So  that,  if  there  be  immutability  in  the 
purpose  of  God;  if  any  stability  in  his  covenant; 
if  any  fidelity  in  his  promises,  the  true  believer  shall 
certainly  persevere. — Rejoice,  then,  ye  feeble  fol- 
lowers of  the  Lamb.  The  basis  of  your  confidence 
and  consolation  is  firm  and  strong.  Stronger  than 
all  the  troubles  of  life;  stronger  than  all  the  fears  of 
death  ;  and  stronger  than  all  the  terrors  of  approach- 
ing judgment.  Why  should  not  you  dismiss  every 
slavish  apprehension,  when  the  God  of  power,  of 
truth,  and  of  Grace,  has  made  such  ample  provision 
for  your  deliverance  from  every  evil  you  had  any 
reason  to  fear;  and  for  the  enjoyment  of  every 
blessing  you  ought  to  desire,  whether  in  this  or  a 
future  world  ? 

The  merit  of  the  Redeemer's  blood,  his  interces- 
sion for  his  people,  and  his  union  with  them,  strongly 
argue  their  final  preservation,  and  heighten  their 
assurances  of  it. —  The  merit  of  his  blood.  For,  is 
it  probable  that  He  who  so  loved  them,  as  to  give 
his  life  a  ransom  for  them ;  that  He  who  suffered 
such  tortures  of  body  and  horrors  of  soul  in  their 
stead;  that  He  who  drank  the  very  dregs  of  the 
cup  of  wrath,  on  purpose  that  joy  and  bliss  might 
be  their  portion  for  ever — is  it  probable,  I  say,  that 
He  should  ever  suffer  those  who  are  in  the  most 
emphatical  sense  his  peculiar,  his  purchased  people, 
and  his  own  property,  to  be  taken,  from  him  by 


40Z  OF  GRACE,  AS  IT  REIGNS 

craft  or  power,  and  that  by  the  most  abhorred  of 
beings  and  his  greatest  enemy?  Such  a  supposi- 
tion is  very  absurd.  Such  an  event  would  be 
highly  injurious  to  the  Saviour's  character.  What, 
will  not  He  who  underwent  so  much  for  them  in 
the  garden  and  on  the  cross;  who  bore  the  curse 
and  suffered  the  pains  of  hell  in  their  stead,  even 
while  they  were  enemies,  protect  them,  now  they 
are  become,  by  converting  grace,  his  friends? 
Why  was  He  willing  to  be  at  such  an  amazing  ex- 
pense in  their  purchase,  if,  after  all,  he  permit 
their  avowed  enemy  to  make  them  his  easy  prey  ? 
That  be  far  from  him  !  The  thought  be  far  from 
us!  No;  while  there  is  compassion  in  his  heart, 
or  power  in  his  hand ;  while  his  name  is  JESUS, 
and  his  work  salvation,  he  must  see  of  the  travail 
of  his  soul,  and  be  completely  satisfied.  It  cannot 
be  that  one  soul  for  whom  he  gave  his  life  and  spilt 
his  blood  ;  whose  sins  he  bore  and  whose  curse  he 
sustained,  should  ever  finally  perish.  For  if  that 
were  the  case,  divine  justice,  after  having  exacted 
and  received  satisfaction  at  the  hand  of  the  Surety, 
would  make  a  demand  on  the  principal;  in  other 
words,  would  require  double  payment. — Besides, 
the  faithfulness  of  Christ  to  his  engagements  is 
greatly  interested  in  the  everlasting  happiness  of 
all  his  redeemed.  For  we  cannot  forget  who  it  is 
that  says,  I  came  down  from  heaven,  not  to  do  mine 
own  will,  but  the  ivill  of  Him  that  sent  me.  And 
this  is  the  Father's  will  which  hath  sent  me,  that  of 
all  which  He  hath  given  me,  I  should  lose  no- 
thing, but  should  raise  it  up  again  at  the  last  day. 
Now  if  Jesus,  to  whom  the  elect  were  given,  and 
by  whom  they  were  redeemed,  became  responsible 


IN  OUR  PERSEVERANCE.  263 

for  them  to  the  Father  at  the  last  day,  as  his  own 
declarations  import;  were  he  not  fully  to  execute 
the  divine  will,  in  raising  up  all  that  were  com- 
mitted to  his  care,  he  would  (I  speak  it  with  re- 
verence) fail  in  the  performance  of  his  own  en- 
gagements. Consequently,  either  his  power,  or  his 
faithfulness,  would  be  impeached :  a  supposition 
which  is  absurd,  and  the  assertion  blasphemy. 

The  intercession  of  Christ  for  his  people,  in  the 
heavenly  sanctuary,  affords  another  evidence  of  the 
glorious  truth.  This  intercession  is  founded  on 
his  perfect  atonement  for  all  their  sins  :  and  it  is 
a  firm  foundation  for  that  purpose.  So  that,  not- 
withstanding all  the  accusations  of  Satan  lodged 
against  them:  notwithstanding  all  their  weakness 
and  all  their  unworthiness,  the  intercession  of 
Jesus  the  Son  of  God,  of  Jesus  Christ  the  righ- 
teous, must  afford  them  the  highest  security.  For 
their  Redeemer  is  strong,  the  Lord  of  hosts  is  his 
name  :  he  shall  thoroughly  plead  their  cause.  And 
as  every  believer  is  interested  in  this  intercession, 
so  Jesus,  the  advocate,  is  never  denied  in  his  suit. 
John  xvii.  20.  and  xi.  42.  His  plea  is  always  valid, 
and  always  effectual  to  the  end  intended ;  which  is, 
as  he  expressly  informs  us,  that  their  faith  fail  not; 
and,  that  they  may  be  preserved  from  destructive 
evil  Luke  xxii.  32.  John  xvii.  11,  15.  Our  as- 
cended Redeemer  is  not,  in  this  part  of  his  me- 
diatorial undertaking,  like  a  mere  petitioner,  who 
may  or  may  not  succeed;  for,  to  all  the  blessings 
he  solicits  on  their  behalf,  he  has  a  previous  right. 
He  can  claim  them,  in  virtue  of  the  promise  made 
to  him  and  his  spiritual  seed,  having,  as  their  sub- 
stitute, fully  performed  the  conditions  of  the  ever- 
lasting covenant*     Yes,  believer,  the  compassion  of 


264  OF   GRACE,    AS    IT    REIGNS 

Him  who  bled  on  the  cross,  and  the  power  of  Him 
who  pleads  on  the  throne,  ascertain  your  final 
felicity. 

That  ineffable  union  which  subsists  between  Christ 
and  his  people,  involves  the  truth  for  which  I  am 
pleading,  and  clearly  evinces  the  important  point. 
For  as  every  believer  is  a  member  of  that  mystical 
body  of  which  He  is  the  head ;  so,  while  there  is 
life  in  the  head,  the  members  shall  never  die,  neither 
by  the  wiles  of  craft,  nor  the  assaults  of  power.  For 
He  who  rules  over  all,  with  an  unremitting  regard 
to  the  church,  declares  concerning  his  people,  Be- 
cause 1  live,  ye  shall  live  also.  His  life,  as  Mediator, 
is  the  cause  and  support  of  theirs ;  and  they  are  the 
fulness  and  glory  of  Him  who  filleth  all  in  all 
Eph.  i.  22,  23.  2  Cor.  viii.  23.  As  it  is  written, 
Christ  is  our  life — Your  life  is  hid,  with  Christ  in 
God.  Col.  iii.  3,  4.  Your  life  is  hid,  like  the  most 
valuable  treasure  in  a  secret  place.  With  Christ; 
committed  to  his  guardianship,  and  lodged  under 
his  care,  who  is  able  to  keep  that  which  is  intrusted 
to  his  hands.  In  God;  the  bosom  of  the  Almighty 
is  the  sacred  repository  in  which  the  jewel  is  safely 
kept.  Cheering  thought !  For  Jesus,  the  guardian, 
will  never  be  bribed  to  deliver  up  his  charge  to  the 
power  of  an  enemy ;  nor  shall  any  sacrilegious  hand 
ever  be  able,  by  secret  fraud  or  open  violence,  to 
rifle  the  casket  where  Jehovah  lays  up  his  jewels. 
Mai.  iii.  17.  The  life  of  believers  is  bound  up  in  the 
bundle  of  life  with  the  Lord  their  God.  1  Sam.  xxv. 
29,  and  the  bond  of  that  union  shall  never  be  broken, 
the  mysterious  connexion  shall  never  be  dissolved. 
For  he  that  is  joined  to  the  Lord  is  one  spirit  with 
him  ;  and,  therefore,  absolutely  inseparable.  1  Cor. 
vi.  17. 


IN  OUR  PERSEVBRANCE.  265 

The  indwelling  of  the  Holy  Spirit  in  believers, 
furnishes  them  with  another  cogent  argument  in 
proof  of  the  joyful  truth.  He  is  in  them  a  well 
of  water  springing  up  unto  everlasting  life.  As  a 
guide  and  a  comforter,  He  is  given  to  abide  with 
them  for  ever.  His  design,  in  regeneration,  is  their 
complete  holiness  and  everlasting  happiness.  His 
gracious  purpose,  in  taking  up  his  residence  in 
them,  is  to  fit  them  for  sublimer  enjoyments;  to 
secure  their  perseverance;  to  guard  them  through 
life  and  conduct  them  to  glory.  By  him  they  are 
sealed  to  the  day  of  redemption  :  and  He  is  the  i 
nest  of  their  inheritance.  Now  as  an  earnest  is  part 
of  the  whole,  and  is  given  in  assurance  of  enjoying 
the  whole;  and  as  the  Holy  Spirit  is  called  the  ear- 
nest of  our  everlasting  inheritance,  the  words  must 
import  the  utmost  certainty  of  our  future  bliss,  if 
possessed  of  this  earnest.  Otherwise,  which  would 
be  shocking  to  aHirm,  it  must  be  esteemed  precari- 
ous, as  not  answering  the  end  for  which  it  was  given. 

The  word  and  ordinances  of  God,  on  which  it  is 
both  the  duty  and  privilege  of  believers  to  attend, 
happily  subserve  the  great  design.  By  these,  as 
through  the  whole,  the  great  Agent  of  the  covenant 
works  in  a  way  suited  to  the  nature  of  a  rational 
being.  For  though  the  saints  are  kept  by  the  in- 
vincible power  of  God  ;  yet  not  by  means  merely 
physical  but  through  faith.  Whatever,  therefore, 
is  adapted  to  increase  and  confirm  our  faith  in  the 
great  Redeemer,  at  the  same  time  tends  to  our  pre- 
servation. This  the  word  and  ordinances  do.  In 
the  divine  word,  believers  have  many  great  and  pre- 
cious promises  to  encourage  them ;  many  exhorta- 
tions to  direct  and  animate  them  in  the  performance 
23 


OF  GRACE,  AS  IT  REIGNS 

of  duty;  many  warnings  given,  and  dangers  pointed 
out,  to  deter  them  from  evil;  many  examples  of 
suffering  patience  and  victorious  faith,  for  their  imi- 
tation, comfort,  and  support,  whenever  they  come 
into  similar  circumstances  ;  and  many  glorious  things 
atfirmed,  concerning  that  inheritance  which  God 
has  provided  for  them,  in  order  to  raise  their  affec- 
tions to  heavenly  things,  and  to  invigorate  their 
hope  of  eternal  blessedness  :  all  which  are  adapted 
to  promote  their  edification,  and  to  preserve  them  in 
the  way  of  peace.  The  ordinances  of  God  in  general, 
which  are  compared  to  green  pastures,  in  which 
the  sheep  of  Christ  delight  both  to  feed  and  rest ; 
Psalm  xxiii.  2.  being  adapted  to  nourish  their  souls, 
and  to  increase  the  vigour  of  their  spiritual  life, 
must  be  happily  conducive  to  their  preservation. 
By  a  suitable  attendance  on  divine  institutions,  be- 
lievers have  their  faith  confirmed,  their  holiness 
iDCttd,  and  their  hope  brightened.  In  them  they 
have  the  bread  of  God  dispensed,  by  which  they 
arc  nourished  up  to  life  eternal.  On  those  appoint- 
ments of  heaven,  therefore,  it  is  their  duty  and  their 
blessing  to  attend :  nor  can  they  without  the  highest 
presumption,  expect  preservation  in  the  faith,  while 
they  neglect  these  salutary  means.  Nor  are  the 
divine  chastisements  without  their  use  in  this  re- 
spect. For  the  children  of  God  are  chastened  of 
their  Father,  that  they  might  not  be  condemned  with 
the  world.  1  Cor.  xi.  32.  Ps.  Ixxxix.  30,  31,  32,  33,  34. 
On  the  whole,  then,  we  have  the  utmost  reason  to 
conclude  with  Paul,  that  wherever  God  begins  a 
good  work,  he  will  certainly  perform  it  until  the 
day  of  Jesus  Christ.  For  He  that  formed  the  uni- 
verse, is  not  such  an  inconsiderate  builder,  as  to 


IN  OUR  PERSEVERANCE.  267 

lay  the  foundation  of  a  sinner's  complete  happiness 
in  his  own  eternal  purpose,  and  in  the  blood  of  his 
only  Son,  and  then  leave  his  work  unfinished.  No; 
it  shall  never  be  said  by  his  infernal  enemies, '  Here 
God  began  to  build  and  was  not  able  to  finish.  He 
once  loved,  redeemed,  regenerated,  and  designed  to 
have  saved  these  wretched  souls ;  but  his  love 
abated,  his  purpose  altered;  or,  which  is  more  to 
our  honour  and  his  disappointment,  we  have  ren- 
dered his  plan  of  operation  abortive  ;  and  now  we 
torment,  with  a  vengeance,  myriads  that  were  once 
in  Jehovah's  favour,  and  numbered  among  his  chil- 
dren.' But,  though  this  be  the  consequence  of  the 
opposite  doctrine,  Lucifer  himself,  with  all  his  pride 
and  enmity,  will  never  entertain  sucli  a  .thought,  nor 
thus  blaspheme  his  Maker. 

The  following  quotation  may  serve  to  exhibit,  in 
a  compendious  view,  the  substance  of  the  foregoing 
paragraphs.  (  Since,  we  stand  not,  like  Adam,  upon 
our  own  bottom,  but  are  branches  of  such  a  vine  as 
never  withers;  members  of  such  a  head  as  never 
dies;  sharers  in  such  a  Spirit  as  cleanseth,  healeth, 
and  purifieth  the  heart;  partakers  of  such  promises 
as  are  sealed  with  the  oath  of  God — since  we  live, 
not  by  our  own  life,  but  by  the  life  of  Christ;  are 
not  led  or  sealed  by  our  own  spirit,  but  by  the 
Spirit  of  Christ ;  do  not  obtain  mercy  by  our  own 
prayers,  but  by  the  intercession  of  Christ;  stand 
not  reconciled  to  God  by  our  own  endeavours,  but 
by  the  propitiation  wrought  by  Christ ;  who  loved 
us  when  we  were  enemies  and  in  our  blood  ;  who  is 
both  willing  and  able  to  save  us  to  the  uttermost, 
not  to  preserve  his  own  mercies  in  us ;  to  whose 
office  it  belongs,  to  take  order  that  none  who  are 


*08  OF  GRACE,  A3  IT  RE1GN3 

given  unto  him  bo  lost — undoubtedly,  that  life  of 
Christ  in  us,  which  is  thus  underpropped,  though  it 
be  not  privileged  from  temptations,  no,  not  from 
backslidings,  yet  it  is  an  abiding  life.  He  who 
raised  our  soul  from  death,  will  either  preserve  our 
feet  from  falling,  or,  if  we  do  fall,  will  heal  our 
backslidings  and  will  save  us  freely.,# 

Some,  perhaps,  may  be  ready  to  object :  ■  If  the 
perservation  of  believers  depend  upon  God,  in  the 
manner  asserted,  they  have  no  occasion  to  be  at  all 
careful  how  they  live.  No  great  harm  can  befal 
them,  for  they  are  certain  of  being  finally  safe/  In 
answer  to  which  I  shall  only  observe,  That  the 
strength  of  this  objection  was  long  since  tried,  by 
an,  upon  our  Lord  himself.  But  as  it  appeared 
of  no  force  to  him,  though  the  tempter  proposed 
it  as  the  necessary  consequence  of  those  promises 
made  by  the  Father  to  Christ,  as  man  and  mediator 
respecting  his  preservation,  so  it  appears  to  have  as 
little  in  the  present  case.  The  major  proposition  in 
the  deviPs  argument  was,  If  thou  art  the  Son  of 
God,  his  angels  will  certainly  preserve  thee:  thou 
canst  not  be  injured.  And  his  conclusion  was 
Therefore,  without  any  danger,  thou  mayest  cast 
thyself  down  from  this  eminence. — So,  in  the  present 
case,  the  argument  contained  in  the  objection,  is, 
If  you  be  a  child  of  God  and  in  union  with  Christ, 
your  perseverance  must  be  certain.  For,  being  the 
charge  of  Omnipotence,  it  is  impossible  you  should 
finally  fall.  Therefore  you  may  safely  bid  adieu  to 
all  circumspection.  You  need  not  fear  sin,  or  its 
consequences;  nor  is  there  any  occasion  to  be  soli- 

*Bp.  Reynold's  Works,  p.  173, 174, 


IN  OUR  PERSEVERANCE.  269 

citous  about  walking  with  God  in  the  ways  of  holi- 
ness. But  as  our  Lord,  who  hath  not  the  least 
doubt  of  the  special  care  of  his  Father  over  him, 
rejected  Satan's  proposal  with  the  utmost  abhor- 
rence; knowing  it  was  a  temptation  to  evil,  and  that 
the  argument  used  to  enforce  it  was  an  abuse  of  the 
scripture:  so  the  believer,  though  fully  persuaded 
that  grace  reigns  in  every  part  of  salvation:  and 
though  it  strongly  appears  in  that  special  care  of 
God,  which  is  incessantly  exercised  over  him  in  his 
perseverance  to  eternal  life;  yet  he  is  well  con- 
vinced, that  he  must  not  continue  in  sin  that  grace 
may  abound.  On  every  such  suggestion,  therefore, 
he  will  from  his  heart  say,  God  forbid ! — Besides, 
there  are  many  important  purposes  answered,  by 
walking  in  the  ways  of  obedience,  respecting  the 
Christian  himself,  his  neighbour,  and  his  God ; 
which,  having  been  considered  already,  I  shall  not 
here  particularly  mention. 

Nor  can  it,  with  any  propriety,  be  objected  against 
the  doctrine  for  which  I  am  pleading,  That  the  saints 
are  exhorted  to  pray  for  the  continual  aids  of  grace ; 
divine  support  in  time  of  trial;  and  for  protection 
against  their  enemies;  as  if  it  argued  their  state 
uncertain,  with  reference  to  the  final  event.  For 
Christ,  who  was  absolutely  sure  of  happiness,  nor 
could  possibly  fail  of  enjoying  the  reward  that  was 
promised  to  him,  as  Mediator;  or  come  short  of 
possessing  that  glory  which  he  had  with  the  Father 
before  the  world  was;  yet  prayed  for  it  with  as 
much  fervour  as  any  saint  can  possibly  do  for  the 
most  desirable  blessing.  John  xvii.  1,  5.  Compare 
2  Sam.  vii.  27,  28,  29.  Dan.  xi.  2,  3.  A  noble  ex- 
ample this,  of  the  assurance  of  faith,  respecting  our 
23* 


OF  GRACE,  AS  IT   i 


eternal  state,  and  of  an  unreserved  reliance  on  tiie 
divine  promises,  being  perfectly  consistent  with  ear- 
nest and  constant  prayer  for  the  fulfilment  of  them: 
— Besides,  whoever  dares  to  act  on  the  principle  of 
this  objection,  has  no  reason  to  consider  himself  as 
a  Christian;  but  rather,  as  dead  in  sin,  and  in  the 
broad  way  to  final  ruin. 

But  notwithstanding  the  Lord  has  promised  that 
his  people  shall  m  i  :  yet,  as  he  has  nowhere 

engaged  that  they  shall  not  fall  into  sin,  and  as  moral 
evil  is  provoking  to  the  eyes  of  his  holiness,  they  are 
bound  to  use  the  utmost  caution  lest,  by  disobedi- 
ence, they  move  him  to  use  the  scourge.  For  the 
frowns  of  a  father  will  be  hard  to  bear;  as  their 
spiritual  peace  and  joyful  communion  with  him  will 
be  much  interrupted,  by  such  disobedience  and  chas- 
tisement.— The  children  of  God,  when  careless  in 
their  walk  and  guilty  of  backsliding,  have  severely 
smarted  under  his  correcting  hand.  The  sorrowful 
confessions  and  bitter  complaints  of  David,  after 
his  scandalous  intrigue  with  Uriah's  wife,  are  a 
standing,  incontestible  proof  of  this  observation. 
Their  persuasion  of  interest  in  the  everlasting  co- 
venant has  been  terribly  shaken,  if  not  lost  for  a 
season,  so  as  to  wound  their  hearts  with  keenest 
anguish;  till,  after  many  prayers  and  great  watch- 
fulness, they  have  been  again  indulged  with  the 
smiles  of  Jehovah's  countenance,  and  with  the  joys 
of  his  salvation.  Psalm  li.  8,  12.  and  Ixxxix.  30, 
31,  32.  The  remembrance  of  this,  and  a  considera- 
tion how  Ciod  the  Father  and  his  incarnate  Son  are 
dishonoured,  the  Holy  Spirit  grieved,  the  glorious 
gospel  reproached,  weak  believers  offended,  and  the 
hands  of  the  wicked  strengthened,  by  the  careless 


IN  OUR  PERSEVERANCE.  271 

conduct  of  christian  professors,  a  fiord  a  sufficient 
reason  for  those  multiplied  cautions,  which  are  given 
to  the  disciples  of  Christ  in  the  book  of  God,  that 
they  indulge  not  any  criminal  passion  in  the  least 
degree,  without  supposing  that  their  final  happiness 
depends  on  the  steadiness  of  their  walk,  or  on  the 
goodness  of  their  conversation.  For  our  presever- 
ance  in  faith  and  holiness  depends  on  the  excellency 
of  our  state  ;  as  being  in  covenant  with  God,  his 
adopted  children,  and  the  members  of  Christ ;  not 
upon  our  obedience  and  endeavours. 

Hence  you  may  learn,  believer,  that  as  the  ene- 
mies of  your  souls  are  inveterate,  subtle,  and  power- 
ful, and  your  spiritual  frames  inconstant,  it  is  highly 
necessary  you  should  live  under  a  continual  remem- 
brance of  those  awakening  considerations.  What 
more  advisable,  what  so  necessary  for  you,  as  to 
walk  circumspectly ;  to  watch  and  pray,  lest  you 
enter  into  temptation.  A  sense  of  your  own  weak- 
ness and  insufficiency,  should  ever  abide  on  your 
mind  and  appear  in  your  conduct.  As  the  corrup- 
tion of  nature  is  an  enemy  that  is  always  near  you, 
and  always  in  you,  while  on  earth  ;  and  as  it  is  very 
strongly  disposed  to  second  every  temptation  from 
without ;  you  should  keep  your  heart  with  all  dili- 
gence. Watch,  diligently  watch,  over  all  its  imagi- 
nations, motions,  and  tendencies.  Consider  whence 
they  arise,  and  to  what  they  incline,  before  you  exe- 
cute any  of  the  purposes  formed  in  it.  For  such  is 
the  superlative  deceitfulness  of  the  human  heart, 
that  he  who  trusteth  in  it  is  a  fool ;  Prov.  xxviii. 
26.  Jer.  xvii.  9.  Prov.  iv.  23.  ignorant  of  his  dan- 
ger, and  unmindful  of  his  best  interests.  This 
consideration  should  cause  everv  child  of  God   to 


272  0F  GRACE,  AS  IT  REIGNS 

bend  the  suppliant  knee,  with  the  utmost  frequency, 
humility,  and  fervour:  to  live,  as  it  were,  at  the 
throne  of  grace;  nor  depart  thence  till  far  from  the 
reach  of  danger.  Certain  it  is,  that  the  more  we 
see  of  the  strength  of  our  adversaries,  and  of  the 
danger  we  are  in  from  them,  the  more  shall  we  exer- 
cise ourselves  in  fervent  prayer. — Can  you,  O  Chris- 
tian, be  cool  and  indifferent,  be  dull  and  careless, 
when  the  world,  the  flesh,  and  the  devil,  are  your 
imp]  and    unwearied   opposers  ?     Dare   you 

indulge  yourselves  in  carnal  delights,  or  in  a  slothful 
profession,  while  the  enemies  of  your  peace  and  sal- 
vation are  ever  active  and  busy  in  seeking  to  com- 
pass your  fall,  your  disgrace,  and  if  possible  your 
eternal  ruin?  .brake  thou  Utat  sleepest !  Mistake 
not  the  field  of  battle  for  a  bed  of  rest.  Be  sober 
be  vigilant. 

Are  there,  notwithstanding  the  believer's  weak- 
ness and  the  power  of  his  enemies,  such  strong  as- 
surances given  of  his  perseverance,  complete  vic- 
tory, and  final  happiness?  then,  though  with  fear 
and  trembling  he  should  often  reflect  on  his  own 
insufficiency,  he  may  rely  on  a  faithful  God,  as  his 
unerring  guide  and  invincible  guard,  with  confidence 
and  joy.  The  remembrance  of  that  will  be  a  con- 
stant motive  to  humility  and  watchfulness.  The 
exercise  of  this  will  maintain  peace  and  consolation 
of  soul ;  will  be  an  inexhaustible  source  of  praise, 
in  spite  of  all  the  attempts  of  inveterate  malice  in 
his  most  enraged  foes.  For  the  Almighty  himself 
says,  Feat  not ;  I  am  thy  shield,  for  ever  to  defend 
thee,  and  thy  exceeding  great  reward,  to  render  thee 
completely  happy.  While  the  eternal  God  is  his 
refuge,  and  everlasting  arms  his  support,  there  is  no 


IN  OUR  PERSEVERANCE.  273 

occasion  to  fear.  If  God  be  for  us,  who  can  be 
against  us  ? — When  the  gates  of  hell  and  the  powers 
of  earth  united  assail  the  believer,  menacing  destruc- 
tion to  both  body  and  soul,  then  the  name,  the  pro- 
mises, the  oath,  and  the  attributes  of  Jehovah  are  a 
strong  tower,  an  impregnable  fortress;  and  con- 
scious of  his  own  inability  to  resist  the  enemy,  he 
runneth  into  it  and  is  safe  from  every  attack,  how- 
ever crafty  or  violent.  The  righteous  man,  the  real 
christian,  dwelleth  on  high,  out  of  the  reach  of  every 
evil.  His  place  of  defence  is  the  munitions  of  rocks ; 
immoveable  as  their  solid  foundations,  inaccessible 
as  their  lofty  ridges.  Nor  shall  the  favoured  inha- 
bitants of  this  everlasting  fortress  ever  be  obliged 
to  surrender  for  want  of  provisions.  A  fulness  of 
living  bread,  and  streams  of  living  water,  are  united 
with  invincible  strength.  For,  it  is  added,  Bread 
shall  be  given  him,  and  his  water  shall  be  sure.  He 
shall  want  neither  nourishment  nor  protection ;  out- 
ward defence,  nor  inward  comfort.  Happy,  then, 
thrice  happy  they  that  are  under  the  Reign  of  Grace  ! 
Every  attribute  of  Deity  is  engaged  to  promote  their 
felicity.  All  the  eternal  counsels  terminate  in  their 
favour;  and  Providence,  in  the  whole  course  of 
events  respecting  them,  has  a  special  regard  to  their 
advantage. — Thus  divine  grace  appears  and  reigns 
in  the  perseverance  of  true  believers.  For  grace 
provides  the  means  necessary  to  it;  grace  applies 
them ;  and  omnipotent  grace  crowns  them  with  sue-? 
cess,  to  its  own  eternal  honour  and  praise. 


CHAPTER  XL 

Concerning  the  Person  of  Christ,  by  whom  Grace 
Reigns. 

The  Person  of  Christ,  considered  in  connexion 
with  his  work,  is  a  copious  and  exalted  subject; 
infinitely  deserving  our  most  attentive  regards. 
For  his  person  is  dignified  with  every  excellency, 
divine  and  human ;  and  his  work  includes  every 
requisite  for  the  complete  salvation  of  our  guilty 
souls. 

The  constitution  of  our  Mediator's  wonderful 
person  was  an  effect  of  infinite  wisdom,  and  a  mani- 
festation of  boundless  grace.  The  hypostatical  union 
of  his  divine  and  human  nature  is  a  fact  of  the  last 
importance  to  our  hope  of  eternal  happiness.  For, 
by  the  personal  union  of  these  two  natures,  he  is 
rendered  capable  of  performing  the  work  of  a  Me- 
diator between  God  and  man.  If  he  had  not  pos- 
sessed a  nature  inferior  to  that  which  is  divine,  he 
could  neither  have  performed  the  obedience  required, 
nor  have  suffered  the  penalty  threatened  by  the  holy 
law;  both  which  were  absolutely  necessary  to  the 
salvation  of  sinners. 

Nor  was  it  sufficient  merely  to  assume  a  created 
nature :  for  it  was  to  be  that  which  is  common  to 
men.  The  law  being  given  to  man,  the  obedience 
required  by  it,  as  the  condition  of  life,  was  to  be 
performed  by  man,  a  real,  though  sinless  man.     Be- 


THE  PERSON  OF  CHRIST,  &C.  275 

cause  the  wisdom  and  equity  of  the  supreme  Legis- 
lator could  not  have  appeared  in  giving  a  law  to  our 
species,  if  it  had  never,  so  much  as  in  one  instance, 
been  honoured  with  perfect  obedience  by  any  in  our 
nature.  As  man  was  become  a  transgressor  of  the 
law,  under  its  curse,  and  bound  to  suffer  eternal 
misery;  it  was  necessary  that  he  who  should  under- 
take his  deliverance,  by  victorious  sufferings,  should 
be  himself  a  man.  It  would  not  have  appeared 
agreeable,  that  a  different  nature  from  that  which 
sinned  should  have  suffered  for  sin.  Had  it  pleased 
the  infinite  Sovereign  to  have  saved  the  angels  that 
fell,  with  reverence  we  may  suppose,  that  it  would 
have  appeared  suitable  to  divine  wisdom,  that  their 
deliverer  should  have  assumed  the  angelic  nature. 
But  as  man,  having  lost  his  happiness,  was  the 
creature  to  be  redeemed  ;  and  as  humanity,  having 
lost  its  excellence,  was  the  nature  to  be  restored; 
it  was  necessary  that  redemption,  and  this  restora- 
tion, should  be  effected  in  the  human  nature.  For, 
as  by  the  disobedience  of  one  man,  many  were  made 
sinners,  brought  under  condemnation,  and  liable  to 
eternal  death;  even  so,  by  the  disobedience  of  one 
man,  Jesus  Christ,  must  many  be  made  righteous ; 
be  delivered  from  condemnation,  and  accepted  to 
everlasting  life. 

It  was  necessary  also  that  the  human  nature  of 
Christ,  in  which  he  was  to  accomplish  our  deliver- 
ance, should  be  derived  from  the  common  root  and 
fountain  of  it  in  our  first  parents.  For  it  does  not 
appear  suitable  to  answer  the  various  purposes  de- 
signed by  the  assumption  of  our  nature,  that  it 
should  be  created  immediately  out  of  nothing  ;  nor 
yet  that  his  body  should  be  formed  out  of  the  dust 


276  THE  PERSON  OP  CHRIST, 

like  that  of  the  first  man.  Because,  on  that  sup- 
position, there  would  not  have  been  any  such  al- 
liance between  him  and  us,  as  to  lay  a  foundation 
for  our  hope  of  salvation  by  his  undertaking.  It 
was  necessary  that  he  who  should  sustain  the  cha- 
racter, and  perform  the  work  of  a  Redeemer,  should 
be  our  Goel,  or  near  kinsman  ;  one  to  whom  the 
right  of  redemption  belonged.  Lev.  xxv.  48,  49. 
Ruth  ii.  20.  and  iii.  9.  Margin.  So  it  was  declared 
in  the  first  promise,  The  seed  of  the  woman,  and  no 
other,  shall  bruise  the  serpent9 s  head.  He  was  not 
only  to  assume  the  nature  of  man,  but  to  partake 
of  it  by  being  made  of  a  woman.  Thus  he  became 
our  kinsman,  and  our  brother.  According  to  that 
saying,  Both  He  that  sanctifieth,  and  they  who  are 
sanctified,  are  all  of  one  nature  :  for  which  cause  he 
is  not  ashamed  to  call  them  brethren.  Heb.  ii.  11. 
Amazing  condescension  this!  That  the  Son  of  the 
Highest  should  become  the  child  of  a  virgin  ;  that 
the  God  of  nature  should  become  the  seed  of  her 
who,  with  a  bold,  presumptuous  hand,  plucked  the 
fatal  fruit  which  entailed  death  on  all  our  species  ; 
that  He  whom  angels  adore  should  appear  in  our 
nature  when  sunk  in  ruin,  that  he  might  obey,  and 
bleed,  and  die,  for  our  deliverance  ;  what  words 
can  express,  what  heart  can  conceive,  the  depth  of 
that  condescension,  and  the  riches  of  that  grace, 
which  appear  in  such  a  procedure  ? 

It  was  absolutely  necessary,  notwithstanding,  that 
the  nature  in  which  the  work  of  redemption  was  to 
be  performed,  should  not  be  so  derived  from  its 
original  fountain  as  to  be  tainted  with  sin  ;  or  par- 
take, in  any  degree,  of  that  moral  defilement,  in 
which  every  child  of  Adam  is  conceived  and  born. 


BY  WHOM  GRACE  REIGNS.  277 

It  behoved  us  to  have  such  a  high-priest,  as  was 
holy,  harmless,  undefiled,  and  separate  from  sinners ; 
for  as  a  priest,  he  was  to  atone  for  our  sins  and  ran- 
som our  souls.  If  the  human  nature  of  Christ  had 
partook,  in  any  measure,  of  that  pollution  which, 
since  the  fall,  is  hereditary  to  us;  it  would  have 
been  destitute  of  the  holy  image  of  God,  as  we  are 
prior  to  regeneration:  and,  consequently,  he  would 
have  been  rendered  incapable  of  making  the  least 
atonement  for  us.  He  who  is  himself  sinful,  cannot 
satisfy  divine  justice  on  the  behalf  of  another;  be- 
cause, by  one  offence,  he  forfeits  his  own  soul. — 
Here,  then,  the  adorable  wisdom  of  God  appears  in 
its  richest  glory.  For  though  it  was  necessary  our 
Surety  should  be  man,  and  the  seed  of  the  woman, 
yet  he  was  conceived  in  such  a  manner  as  to  be 
entirely  without  sin.  Yes,  Jesus,  though  born  of  a 
woman,  was  absolutely  free  from  the  guilt  of  the 
first  transgression,  and  from  every  degree  of  that 
depravity  which  is  common  to  all  the  offspring  of 
Adam.  The  perfect  purity  of  our  Mediator's  hu- 
manity, being  an  article  of  the  last  importance  to 
our  salvation,  is  frequently  and  strongly  asserted  in 
the  sacred  writings.  The  complete  rectitude  of  his 
heart,  and  the  unspotted  sanctity  of  his  life,  are 
there  displayed  in  lively  colours. 

A  little  to  explain  and  illustrate  this  momentous 
truth,  it  may  be  of  use  to  consider,  How  is  it  that 
we,  who  are  the  natural  descendants  of  Adam,  be- 
came guilty  through  the  first  transgression,  and  are 
made  partakers  of  a  depraved  nature.  As  to  guilt 
by  the  first  offence,  it  may  be  observed,  That  the 
whole  human  nature  subsisted  in  our  original  pa- 
rents when  it  was  committed;  and  that  Adam  was 
24 


278  THE  PERSON  OF  CHRIST, 

our  public  representative.  Hence  it  is  that  his 
offence  became  the  sin  of  us  all ;  is  justly  imputed 
and  charged  upon  us.  In  him,  as  our  common  re- 
presentative, we  all  sinned.  Such  being  our  na- 
tural state,  as  the  descendants  of  an  apostate  head, 
we  justly  bear  that  humbling  and  awful  character, 
Children  of  wrath,  by  nature. — But  Adam  was 
not  a  federal  head  to  Christ.  The  Lord  from  hea- 
ven was  neither  included  in  him,  nor  represented 
by  him.  lie  was  not  included  in  him.  For  the 
blessed  Jesus  was  conceived  in  a  way  entirely  su- 
pernatural, and  born  of  a  virgin.  He  was  not  born 
in  virtue  of  those  prolific  words,  by  which  the  great 
Creator  blessed,  the  connubial  state  before  the  fall, 
Increase  and  multiply;  but  in  virtue  of  a  gracious 
promise,  made  after  the  fall,  when  Adam  ceased  to 
be  any  longer  a  public  person. — He  was  not  repre- 
sented by  liim.  For  our  grand  progenitor  was  the 
representative  of  none  but  his  natural  offspring. 
The  holy  Jesus,  therefore,  not  being  naturally  de- 
scended from  him,  could  not  be  represented  by  him. 
It  appears,  indeed,  highly  incongruous  for  us  to  ima- 
gine, that  he  who  was  of  the  earth,  earthy,  should 
be  the  representative  of  him  who  is  the  Lord  from 
heaven ;  of  him  who  is,  in  all  respects,  his  Great 
Superior.  It  could  not  be,  that  One  who  is  the 
Son  of  God,  as  well  as  the  seed  of  a  woman,  should 
acknowledge  Adam  for  his  federal  head.  Our  Lord 
therefore  had  no  concern  in  his  guilt,  as  a  dscen- 
dant  from  him;  which  is  the  case  of  all  his  natural 
posterity.  The  promised  Seed  not  being  included 
in  that  covenant  under  which  the  first  human  pair 
stood,  could  not  be  chargeable  with  any  part  of  that 
guilt  which  attended  the  violation  of  it.  Original 
guilt  becomes  ours  in  virtue  of  Adam's  relation  to 


B 


BY    WHOM    GRACE    REIGNS.  279 

us,  as  our  public  representative ;  and  hence  it  is 
imputed  to  us  by  a  righteous  God.  For  if  we  had 
not  been  some  way  involved  in  the  first  transgres- 
sion, before  it  was  imputed  to  us,  it  could  not  justly 
have  been  charged  upon  us.  Because  it  is  not  the 
imputation  of  Adam's  offence  that  makes  it  ours 
but  being  legally  ours,  in  consequence  of  our  na- 
tural and  federal  relation  to  him,  it  is  justly  impu- 
ted to  us. 

Nor  could  the  Lord  Redeemer  be  liable  to  the 
necessary  consequence  of  Adam's  offence ;  that  is, 
a  depravation  of  nature.  This  immediately  follow- 
ed, as  the  natural  .effect  of  his  first  transgression: 
which  transgression,  being  committed  by  him  as  our 
representative,  is  legally  ours ;  and  hence  we  share 
with  him  in  its  natural  and  awful  effects.  In  other 
words,  we  derive  a  corrupt  nature  from  him,  be- 
cause we  were  guilty  with  him.  Nor  was  the  im- 
putation of  his  offence  to  us,  the  cause  of  this 
woful  effect :  but  his  offence  being  legally  ours, 
prior  to  that  imputation.  But,  as  Christ  was  not 
concerned  with  him  in  original  guilt,  having  no 
relation  to  him  as  a  federal  head ;  the  natural  con- 
sequence of  that  guilt  could  not  take  place  in  him, 
as  it  does  in  us,  being  represented  by  Adam  and 
descended  from  him  according  to  the  common  course 
of  nature. — Thus  was  the  human  nature  of  Jesus 
Christ  entirely  free  from  all  contamination  :  and 
thus  that  holy  thing,  which  was  formed  in  the  womb 
of  the  virgin,  by  the  power  of  the  Most  High,  was 
constituted  the  second  Adam,  in  opposition  to  the 
first.  This  production  of  the  -human  nature  of  our 
glorious  Immanuel,  being  in  a  way  supernatural 
and  divine,  is  called  the  creation  of  a  new  thing  in 


280  THE  PERSON  OF  CHRIST, 

the  earth.  Jer.  xxxi.  22.  Thus  Christ  became  a 
partaker  of  the  nature  which  had  sinned,  without 
the  least  sinfulness  of  that  nature. 

It  was  absolutely  necessary  also,  that  our  Me- 
diator and  Surety  should  be  God  as  well  as  man. 
For  as  he  could  neither  have  obeyed,  nor  suffered 
if  he  had  not  possessed  a  created  nature;  so,  had 
he  been  a  mere  man,  however  immaculate,  he  could 
not  have  redeemed  one  soul.  Nay,  though  he  had 
possessed  the  highest  possible  created  excellencies, 
they  would  not  have  been  sufficient;  because  he 
would  still  have  been  a  dependent  being.  For  as 
it  is  essential  to  Deity,  to  be  underived  and  self- 
existent,  so  it  is  essential  to  a  creature  to  be  de- 
rived and  dependent.  The  loftiest  seraph  that  sings 
in  glory  is  as  really  dependent  on  God,  every  mo- 
ment of  his  existence,  as  the  meanest  worm  that 
crawls. — In  this  respect,  an  angel  and  an  insect  are 
on  a  level.  Every  intelligent  creature,  therefore, 
whether  human  or  angelic,  having  received  existence 
from  the  Almighty,  and  being  continually  dependent 
on  him,  as  the  all-producing,  all-supporting  first 
cause;  must  be  obliged  to  perpetual  obedience,  by 
virtue  of  that  relation  in  which  he  stands  to  God, 
as  his  Maker  and  Preserver.  It  is  highly  absurd 
to  suppose  it  possible  for  any  creature  to  superero- 
gate,  or  to  do  more  in  a  way  of  obedience  to  Him 
from  whom  his  all  was  received,  than  he  is  under 
the  strongest  obligations  to  perform,  in  consequence 
of  his  absolute  and  universal  dependance.  But 
whatever  is  previously  due  from  any  one,  on  his 
own  account,  cannot  be  transferred  to  another, 
without  rendering  the  first  devoid  of  that  obedience 
which    it  is  absolutely  necessary  for  him  to  have. 


BY  WHOM  GRACE  REIGNS.  28  I 

Universal  obedience,  in  every  possible  instance, 
is  so  necessary  in  a  rational  creature,  as  such,  being 
dependent  on  God  and  created  for  his  glory;  that 
the  omission  of  it,  in  any  degree,  would  not  only 
be  criminal,  but  expose  to  everlasting  ruin. 

The  righteousness,  therefore,  of  a  mere  creature, 
however  highly  exalted,  could  not  have  been  ac- 
cepted by  the  Great  Supreme,  as  any  compensation 
for  our  obedience.  Because  whoever  undertakes  to 
perform  a  vicarious  righteousness,  must  be  one  who 
is  not  obliged  to  obedience  on  his  own  account. 
Consequently,  our  Surety  must  be  a  Divine  Per- 
son; for  every  mere  creature  is  under  indispensa- 
ble obligations  to  perfect  and  perpetual  obedience. 
— Now,  as  our  situation  required,  so  the  gospel 
reveals,  a  Mediator  and  Substitute  thus  exalted 
and  glorious.  For  Jesus  is  described  as  a  Divine 
Person,  as  one  who  could,  without  any  arrogance, 
or  the  least  disloyalty,  claim  independence;  and 
when  thus  considered,  he  appears  fit  for  the  task. 
But  of  such  a  One  we  could  have  no  idea,  without 
the  distinction  of  Persons  in  the  Godhead  which 
the  scriptures  reveal.  Agreeably  to  this  distinc- 
tion, we  behold  the  rights  of  Deity  asserted  and 
vindicated,  with  infinite  majesty  and  authority,  in 
the  Person  of  the  Father  ;  while  we  view  every 
divine  perfection  displayed  and  honoured,  in  the 
most  illustrious  manner,  by  the  amazing  conde- 
scension of  the  Eternal  Son — By  the  humiliation 
of  him  who,  in  his  lowest  state  of  subjection  could 
claim  an  equality  with  God. — Such  being  the  dig- 
nity of  our  wonderful  Sponsor,  it  was  by  his  own 
voluntary  condescension  that  he  became  incar- 
nate, and  took  upon  him  the  form  of  a  servant 
24* 


282  THE  PERSON  OF  CHRIST, 

By  the  same  free  act  of  his  will  he  was  made  under 
the  law,  to  perform  that  obedience  in  our  stead,  to 
which,  as  a  divine  person,  he  was  no  way  obliged. 
The  necessity  there  was  that' our  Surety  should 
be  a  divine  person  might  be  farther  proved,  by  con- 
sidering the  infinite  evil  there  is  in  sin.  That  sin 
is  an  infinite  evil,  appears  from  hence — Every  crime 
is  more  or  less  heinous,  in  proportion  as  we  are 
under  obligations  to  the  contrary.  For  the  crimi- 
nality of  any  disposition,  or  action,  consists  in  a 
contra ri  I  to  possess  or  perform. 

If,  therefore,  we  hate,  d  too  bey,  or  dishonour  any 
person,  the  sin  is  always  proportioned  to  the  obli- 
gations we  arc  under  to  love,  to  honour,  and  to 
obey  him.  Now,  the  obligations  we  are  under  to 
love,  to  honour,  and  to  obey  any  person,  are  in 
proportion  to  his  loveliness,  his  dignity,  and  his 
authority.  Of  this  none  can  doubt. — If  then  in- 
finite beauty,  dignity,  and  authority  belong  to  the 
immensely  glorious  God,  we  must  be  under  equal 
obligations  to  love,  to  honour,  and  to  obey  him  ; 
and  a  contrary  conduct  must  be  infinitely  criminal. 
Sin  therefore  is  a  violation  of  infinite  obligation  to 
duty;  consequently,  an  unlimited  evil,  and  deser- 
ving of  infinite  punishment.  Such  being  the  nature 
of  our  offences,  and  of  the  aggravations  attending 
them  ;  we  stand  in  absolute  need  of  a  surety,  the 
worth  of  whose  obedience  and  sufferings  should  be 
equal  to  the  unworthiness  of  our  persons,  and  to 
the  demerit  of  our  disobedience. — If,  to  the  evil 
there  is  in  every  sin,  we  take  into  consideration 
the  vast  number  of  sinners  that  were  to  be  redeemed ; 
the  countless  number  of  enormous  crimes  that  were 
to  be  expiated ;  and  the  infinite  weight   of  divine 


BY  WHOM  GRACE  REIGNS.  283 

wrath  that  was  to  be  sustained ;  all  which  were  to 
be  completed  in  a  limited  and  short  time,  in  order 
to  reconcile  man  to  God,  and  to  effect  his  eternal 
salvation  ;  we  shall  have  still  stronger  evidence  in 
proof  of  the  point. 

Were  a  defence  of  the  proper  Deity  of  Christ 
my  intention,  the  scriptures  would  furnish  me  with 
ample  matter  and  abundant  evidence  in  favour  of 
the  capital  truth.  For  the  names  that  he  bears, 
the  perfections  ascribed  to  him,  the  works  he  has 
done,  and  the  honours  he  has  received,  loudly  pro- 
claim his  Eternal  Divinity.  But  I  wave  the 
attempt,  and  proceed  to  observe. 

That  it  was  necessary  our  Surety  should  be  God 
and  man j  in  unity  of  person.  This  necessity  arises 
from  the  nature  of  his  work ;  which  is  that  of  a 
mediator  between  God,  the  offended  sovereign,  and 
man,  the  offending  subject.  If  he  had  not  been  a 
partaker  of  the  divine  nature,  he  could  not  have 
been  qualified  to  treat  with  God  :  if  not  of  the 
human,  he  would  not  have  been  fitted  to  treat  with 
man.  Deity  alone  was  too  high  to  treat  with  man  ; 
humanity  alone  wss  too  low  to  treat  with  God. 
The  eternal  Son  therefore  assumed  our  nature,  that 
he  might  become  a  middle  person  ;  and  so  be  ren- 
dered capable  of  laying  his  hands  upon  both.  Job 
ix.  33.  and  of  bringing  them  into  a  state  of  perfect 
friendship.  He  could  not  have  been  a  mediator, 
in  regard  to  his  office,  if  he  had  not  been  a  middle 
person,  in  respect  of  his  natures. — Such  is  the 
constitution  of  his  wonderful  person  ;  and  hence  he 
is  called  Immanuel,  God  with  us,  or  in  our  nature. 

The  perfect  performance  of  all  his  offices,  as 
priest,  prophet,  and  king,  requires  this  union  of  the 


THE  PERSON  OF  CHRIST, 

divine  to  the  human  nature. — As  a  Priest  For  it 
was  necessary  he  should  have  something  to  offer ; 
that  he  should  offer  himself.  But  pure  Deity  could 
not  be  offered.  It  was  requisite  therefore  that  he 
should  be  man,  and  taken  from  among  men,  as 
every  other  high  priest  was.  And,  had  he  not  been 
God,  as  he  could  not  have  had  an  absolute  power 
over  his  own  life,  to  lay  it  down  and  take  it  up  at 
his  pleasure ;  so  the  offering  of  the  human  nature, 
if  not  in  union  with  the  divine,  would  not  have 
made  a  proper  atonement  for  our  transgressions — 
would  by  no  means  have  expiated  that  enormous 
load  of  human  guilt,  for  which  he  was  to  suffer. 
Nor  could  his  death  have  been  an  equivalent,  in 
the  eye  of  eternal  justice,  to  that  everlasting  pun- 
ishment which  the  righteous  law  threatens  against 
sin  ;  which  must  have  been  the  sinner's  portion,  as 
it  is  his  just  desert,  if  such  an  admirable  Sponsor 
had  not  appeared  on  his  behalf.  But  when  we  con- 
sider that  he  who  suffered,  the  just  for  the  unjust, 
was  a  Divine  Person  incarnate,  we  cannot  but  look 
upon  him  as  perfectly  able  to  bear  the  punishment 
and  to  perform  the  work.  For  as  the  infinite  evil 
of  sin  arises  from  the  majesty,  and  the  excellence 
of  Him  against  whom  it  is  committed  ;  so  the  merit 
of  our  Surety's  obedience  and  sufferings  must  be 
equal  to  the  dignity  of  his  Person.  How  great, 
how  transcendently  glorious  are  the  perfections  of 
the  eternal  Jehovah  ;  so  great,  so  superlatively  ex- 
cellent is  the  atonement  of  the  dying  Jesus ! 

As  a  Prophet.  For  had  he  not  been  the  omni- 
scient God,  he  could  not,  without  a  revelation,  have 
known  the  divine  will  respecting  his  people.  Nor 
could  he  have  had  a  perfect  acquaintance  with  that 


BY  WHOM  GRACE  REIGNS.  285 

infinite  variety  of  cases,  in  which,  through  every 
age  and  nation,  they  continually  need  his  teaching. 
And  if  he  had  not  been  man,  he  could  not  so  fami- 
liarly, in  his  own  person,  have  revealed  the  divine 
will. 

As  a  King.  For  if  he  had  not  been  God,  he  could 
not  have  ruled  in  the  heart,  or  have  been  the  Lord 
of  conscience ;  nor  would  he  have  been  able  to  de- 
fend and  provide  for  the  church,  in  this  imperfect 
and  militant  state.  Neither  could  he,  in  his  own 
right,  have  dispensed  eternal  life  to  his  followers,  or 
everlasting  death  to  his  enemies,  at  the  last  day. 
And  if  he  had  not  been  man,  he  could  not  have 
been  a  head,  either  political  or  natural,  of  the  same 
kind  with  the  body  to  which  he  is  united,  and  over 
which  he  is  placed  as  King  in  Zion.  Consequently, 
he  could  not  have  sympathised  with  the  members  of 
his  mystical  body,  as  he  evidently  does.  But  as  his 
wonderful  person  is  dignified  with  every  perfection, 
divine  and  human  !  as  he  possesses  all  the  glories  of 
Deity,  and  all  the  graces  of  immaculate  humanity; 
these  render  him  a  mediator  completely  amiable 
and  supremely  glorious — an  adequate  object  of  the 
sinner's  confidence,  and  of  the  believer's  joy. 

Hence  it  appears,  that  Christ  is  a  glorious,  a  di- 
vine mediator;  a  mediator  that  has  power  with  God 
and  with  man.  He  must  be  able,  therefore,  to  save 
to  the  uttermost,  to  all  perfection  and  for  ever,  all 
that  come  to  God  by  him.  The  obedience  of  such  a 
Surety  must  magnify  the  law,  and  render  it  highly 
venerable ;  must  have  an  excellence  and  a  merit, 
incomparably  and  inconceivably  great.  It  must  be 
of  more  value  than  the  obedience  of  all  the  saints  in 
the  world,  or  of  all  the  angels  in  glory.  The  suffer* 


286  THE  PERSON  OF  CHRIST, 

ings  underwent  by  this  heavenly  Substitute,  the 
sacrifice  offered  up  by  his  wonderful  high  priest, 
must  be  all-sufficient  to  expiate  the  most  accumu- 
lated guilt;  omnipotent  to  save  the  most  horrid 
transgressor.  For  his  obedience  is  that  in  worth, 
which  his  person  is  in  dignity.  This,  infinite  in 
glory;  that,  boundless  in  merit. 

As  the  greatness  of  an  offence  is  proportioned  to 
the  dignity  of  the  person  whose  honour  is  invaded 
by  it;  so  the  value  of  the  satisfaction  made  by  the 
sufferings  of  any  substitute,  must  be  equal  to  the 
excellence  of  the  person  satisfying.  Sin  being  com- 
mitted against  infinite  majesty,  deserved  infinite 
punishment;  the  sacrifice  of  Christ  is  of  infinite 
worth,  being  offered  by  a  person  of  infinite  dignity. 
It  was  the  sacrifice,  not  of  a  mere  man,  not  of  the 
highest  angel,  but  of  Jesus  the  incarnate  God ;  of 
Him  who  is  the  brightness  of  the  Father's  glory, 
and  Head  over  all  the  creation.  As  the  infinite 
glory  of  his  divine  person  cannot  be  separated  from 
his  humanity,  so  infinite  merit  is  necessarily  con- 
nected with  his  obedience  and  sufferings.  In  all 
that  he  did,  and  all  that  he  underwent,  he  was  the 
Son  of  God;  as  well  on  the  cross,  as  before  his  in- 
carnation ;  as  well  when  he  cried,  My  God,  my  God, 
why  hast  thou  forsaken  me?  as  when  he  raised  the 
dead,  and  reversed  the  laws  of  nature.  He  was 
Jehovah's  Fellow,  when  he  felt  the  sword  of  justice 
awake  upon  him:  he  thought  it  no  robbery  to  assert 
an  equality  with  God,  even  when  he  was  fastened  to 
the  bloody  tree,  and  expired  under  a  curse.  Zech. 
xiii.  7.  Phil.  ii.  6,  8.  Gal.  iii.  13.— Was  the  sin 
for  which  he  suffered  infinitely  evil?  the  Person 
who  satisfied  is  infinitely  excellent.     Did  an  infinite 


BY  WHOM  GRACE  REIGNS.  287 

Object  suffer  in  his  honour  by  our  offences?  the  in- 
jury is  repaired  by  a  subject  of  infinite  excellence 
making  an  atonement  for  them.  Our  sin  is  infinite, 
in  respect  of  the  Object;  our  sacrifice  is  infinite, 
in  regard  to  the  Subject.  Jehovah  considered  our 
Surety  as  the  man  his  Fellow,  when  he  smote  him ; 
and  we  should  consider  him  under  the  same  exalted 
character  when  we  believe  on  him,  and  plead  his 
atonement  before  God.  "  Here  is  firm  footing,  here  is 
solid  rock."  In  the  divine  dignity  of  the  Redeemer's 
person,  and  in  the  consummate  perfection  of  his 
work,  there  is  an  everlasting  basis  for  faith,  the  as- 
surance of  faith,  the  full  assurance  of  faith.  A  basis, 
firm  as  the  pillars  of  nature:  immoveable  as  the 
eternal  throne. 

Whereas,  if  with  Socinians,  we  suppose  that  Jesus 
had  no  existence  before  his  conception  in  the  womb 
of  the  virgin,  and  so  look  upon  him  as  a  mere  man; 
or  if,  with  Arians,  we  imagine  him  to  be  a  kind  of 
superangelic  spirit,  united  to  a  human  body;  yea, 
though  we  should  compliment  him,  as  some  of  them 
have  done,  with  ascribing  all  divine  perfections  to 
him,  except  eternity,  and  self-existence,  which  is 
absurdly  impious ;  yet  we  rob  him  of  proper  Deity, 
we  make  him  a  dependant  being,  we  reduce  him  to 
the  rank  of  mere  creatures,  and  deprive  ourselves  of 
that  foundation  of  confidence  in  him  which  his  true 
character  affords.  For  we  never  can  persuade  our- 
selves that  the  sufferings  of  a  mere  creature,  and 
those  for  so  short  a  time,  could  be  accepted  by  the 
most  high  and  holy  God,  as  a  righteous  compensa- 
tion to  his  law  and  justice,  for  the  sins  of  innume- 
rable millions  of  hell-deserving  transgressors.  Hence 
it  is,  that  those  who  deny  the  proper  deity  of  Christ 


288  THE  PERSON  OF  CHRIST, 

commonly  deny  that  he  made  satisfaction  for  sin  to 
divine  justice.  Thus  far  they  are  consistent,  and 
(what  they  affect  to  be  called)  rational  But  they 
may  do  well  to  consider,  whether  they  themselves 
be  able  to  satisfy  eternal  justice ;  and  how  they  can 
expect  admission  into  the  kingdom  of  glory,  by  the 
sin-avenging  God,  without  any  satisfaction  made  for 
their  crimes.  For,  certain  it  is,  that  He  who  go- 
verns the  universe,  is  inflexibly  just,  as  well  as  di- 
vinely merciful.  The  just  God  and  the  Saviour 
is  his  revealed  character.  And  thus  revealed,  we 
must  know  him  and  trust  in  him,  if  we  would  escape 
the  wrath  to  come. 

Here  let  the  reader  admire  and  adore  the  love  of 
the  Eternal  Father,  and  the  condescension  of  the 
divine  Son.  TJie  love  of  the  eternal  Father.  For 
the  glorious  Person  described  is  the  Son  of  God, 
and  the  Father's  gift  to  sinful  men.  In  comparison 
with  whom  all  the  angels  and  all  worlds,  bestowed 
upon  us  for  an  inheritance,  would  be  trifling  and  next 
to  nothing.  Because  all  created  things  are  equally 
easy  to  divine  power,  being  only  the  effects  of  the 
simple  will  of  God.  The  formation  of  an  angel,  or 
of  an  insect ;  of  a  thousand  systems,  or  of  a  thou- 
sand grains,  is  the  same  thing  to  omnipotence.  For 
which  reason,  there  could  be  no  comparative  great- 
ness in  any  such  gifts.  If  therefore  the  eternal  Fa- 
ther would  manifest  his  love  to  an  uncommon  de- 
gree; if  he  would  so  gratify  his  mercy,  in  blessing 
his  offending  creatures,  as  to  have  an  appearance  of 
doing  violence  to  himself,  it  must  be  by  giving  his 
only-begotten  Son,  who  is  one  in  nature  and  equal  in 
glory  with  him — by  giving  him  to  be  their  substitute, 
their  propitiation,  and  their  Saviour.     In  this  view 


BY  WHOM  GRACE  REIGNS.  289 

how  great  the  propriety,  how  striking  the  beauty  of 
those  apostolic  sayings  !  He  that  spared  not  his  own 
Son,  but  delivered  him  vp  for  us  all,  how  shall  he  not 
with  him  also  freely  give  us  all  things?  God  com- 
mendeth  his  love  towards  us,  in  that  while  we  were 
yet  sinners  Christ  died  for  us.  Here  divine  love 
appears  to  the  utmost  advantage:  here  it  shines  in 
all  its  glory.  For  its  rich  donation  is  infinitely  ex- 
cellent, and  the  blessedness  resulting  from  it  is  con- 
summate and  eternal. —  The  condescension  of  the 
divine  Son.  That  He  who  was  in  the  form  of  God, 
and  thought  it  no  robbery  to  be  equal  with  God ; 
that  He  whom  angels  obey,  that  He  whom  seraphs 
adore,  and  before  whom  they  veil  their  faces,  as 
conscious  of  their  own  comparative  meanness,  or  as 
dazzled  with  the  blaze  of  his  infinite  glories — that 
He  should  be  made  flesh,  take  upon  him  the  form 
of  a  servant,  perform  obedience,  and  give  up  himself 
to  the  most  infamous  death,  is  amazing !  But  that 
He  should  surrender  himself  to  die  for  sinners,  for 
enemies,  and  for  such  as  were  in  actual  rebellion 
against  him,  is  unspeakably  more  amazing!  These 
are  demonstrative  proofs,  that  the  Lord  Redeemer 
is  as  much  superior  to  his  creatures  in  the  riches  of 
his  grace,  as  he  is  in  the  depths  of  his  wisdom,  or  in 
the  works  of  his  power.  Let  all  the  heavens  adore 
him!  and  let  the  children  of  men  be  filled  with 
wonder,  and  burn  with  gratitude  ?  For  this  glorious 
Redeemer  is  accessible  by  sinners;  was  designed 
for  sinners;  and  on  them  his  power  and  grace  are 
magnified. 

Such  is  the  representation  which  the  gospel  gives 
of  divine,  redeeming  love.    But  were  we  to  deny  the 
proper  Deity  of  Jesus  Christ,  and  to  reject  the  reality 
25 


290  THE  PERSON  OF  CHRIST, 

of  his  atonement,  we  should,  in  reference  both  to  the 
Father  and  the  Son,  obscure  its  glory,  weaken  its 
force,  and  almost  destroy  its  very  being.  On  Soci-. 
nian  principles,  many  of  the  most  emphatical  terms 
and  phrases  of  inspiration,  relative  to  our  salvation 
by  the  Son  of  God,  must  be  understood  in  a  sense 
directly  contrary  to  their  natural  import;  or,  in 
other  words,  the  language  of  scripture  must  be  re- 
versed.— For  instance:  Our  Lord  says,  God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son.  But 
Socinianism  teaches  us  to  understand  the  divine  de- 
claration thus:  'God  so  loved  the  Son  of  Mary,  that 
he  gave  him  the  government  of  the  world.'  Paul 
says,  Ye  know  the  grace  of  our  Lord  Jesus  Christ 
that,  thou  i s  rich ,  yet  for  your  sakes  he  be- 

came poor.  But  according  to  this  hypothesis,  the 
meaning  and  the  fact  are,  '  Ye  know  the  grace  of 
God  to  the  man  Jesus  Christ,  who,  though  he  was 
by  nature,  poor,  as  any  that  are  born  of  a  woman  ; 
though,  in  the  whole  of  his  life,  lie  was  equally 
dependent  on  the  Father's  power  and  pleasure  as 
any  other  person  can  possibly  be;  and  though 
neither  the  labours  of  his  ministry  nor  the  pains  of 
his  martyrdom  were  equal  to  those  of  many  among 
his  disciples;  yet,  for  his  own  sake,  as  the  reward  of 
his  obedience,  he  became,  through  divine  bounty,  in- 
comparably , 

In  another  epistle  the  same  apostle  says,  Christ 
Jesus,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God:  but  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men:  and  being 
found  in  fashion  as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the 


BY  WHOM  GRACE  REIGNS.  291 

cross.  Now  this,  according  to  the  principles  of 
Socinus,  may  be  paraphrased  thus:  Christ  Jesus, 
being  a  merely  human  creature,  existed  in  the  form 
of  a  man.  Conscious  of  this,  he  thought  it  the 
most  impious  robbery  on  the  honours  of  Deity,  for 
him  to  be  equal  with  God ;  whether  it  were  by  bear- 
ing his  names,  by  claiming  his  attributes,  by  presum- 
ing to  perform  his  works,  or  by  receiving  his  wor- 
ship. Yes,  being  made  in  the  form  of  a  servant, 
(because  as  a  mere  creature,  it  was  impossible  he 
should  exist  in  any  other  form ) ;  and  feeling  his  own 
emptiness,  he  was  contented  to  appear  in  the  -like- 
ness of  men.  And,  seeing  he  was  a  mere  man,  there 
is  no  reason  to  wonder  that  he  was  found  in  fashion 
as  a  man;  or  that,  as  a  righteous  person,  and  a 
teacher  of  truth,  he  was  greatly  humbled,  as  many 
other  good  men  have  been,  by  poverty  and  reproach. 
Nor  yet,  feeling  himself  entirely  at  the  Divine  dis- 
posal, is  there  any  reason  to  be  surprised  that,  as  a 
martyr,  he  became  obedient  to  death,  even  the  death 
of  the  cross;  because  he  knew  that  such  was  the 
will  of  his  Creator  and  Sovereign. — But,  as  he  had 
no  bodily  disease,  to  affect  his  imagination  with  me- 
lancholy gloom ;  no  guilt  on  his  conscience,  to  ex- 
cite despondency;  no  unhallowed  attachment  to 
family  connexions,  to  religious  friends,  or  to  any 
sensible  object ;  no  doubt  of  special  interest  in  the 
Father's  love ;  nor  any  fear  with  regard  to  his  own 
final  felicity ;  the  wonder  is,  that,  in  his  last  suffer- 
ings, and  before  any  human  hand  was  upon  him,  he 
should  be  so  full  of  consternation,  so  penetrated  with 
anguish,  as  to  sweat  blood,  and  to  exclaim,  My  soul 
is  exceeding  sorrowful,  even  unto  death — My  God, 
my  God,  ichy  hast  thou  forsaken  me  !  At  this  we  may 


THE  PERSON  OF  CHRIST, 

well  be  astonished,  because  many  of  his  disciples, 
even  when  in  the  hands  of  their  barbarous  execu- 
tioners, and  though  conscious  of  personal  guilt,  have 
sustained  the  external  sufferings  without  one  com- 
plaint, and  sometimes  with  indications  of  exuberant 

1  Besides,  Jesus  dying  only  as  a  martyr,  'being 
perfectly  innocent  of  the  crimes  laid  to  his  charge, 
and  suffering  nothing  at  all  from  the  hand  of  eternal 
justice  for  the  sins  of  others;  the  love  he  expressed 
to  men  like  himself  was  far  from  being  so  disin- 
sted,  so  fervent,  or  so  great,  as  multitudes  have 
imagined.  For  he  was  absolutely  certain  of  rising 
again  from  the  dead  within  the  space  of  three  days ; 
and,  as  a  reward  for  his  obedience  to  death,  of  being 
led  to  the  throne  of  universal  empire.  Yes,  he 
knew  that  God  would  highly  exah  him,  and  give 
him  a  name  above  every  name :  that  at  the  name 
of  Jesus  every  Inicc  sh  .  cf  things  in  heaven, 

and  things  in  earth,  and  tl:  ler  the  earth  ;  and 

that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father.  Now,  as  he 
was  a  mere  man;  as  his  death  was  only  that  of  a 
witness  to  divine  truth ;  as  he  lost  his  life  only  for 
three  days;  and  as  he  had  the  most  certain  expecta- 
tion of  such  an  unbounded  reward,  it  cannot  with 
reason  be  supposed,  that  his  love  to  men  considered 
as  neighbours,  or  his  compassion  to  men  considered 
as  perishing  in  ignorance  and  superstition,  was 
much  superior  to  that  philanthropy  which  prophets, 
apostles,  and  martyrs  have  discovered.  Because  it 
is  manifest  that,  had  self-love  been  the  only  princi- 
ple of  his  conduct,  he  could  not  have  promoted  his 
own  advantage  so  effectually  in   any   other  way. 


BY  WHOM  GRACE  REIGNS.  293 

Who,  that  loves  God  and  man ;  who,  that  pursues 
his  own  supreme  honour  and  happiness,  would  re- 
fuse to  undergo  similar  sufferings,  provided  he  were 
absolutely  certain  of  an  equal  reward  ?  Nay,  did  not 
Codrus,  did  not  the  Decii,  voluntarily  devote  them- 
selves to  death  for  the  good  of  their  respective 
countries;  though,  being  enveloped  in  Pagan  dark- 
ness, the  only  reward  they  had  to  expect  was  a  little 
posthumous  renown? 

So  abhorrent  are  the  grand  principles  of  Socini- 
anism  to  the  language  and  sentiments  of  divine  reve- 
lation !  On  those  principles,  the  phraseology .  of 
inspired  writers  is  extremely  strange,  and  very  ob- 
scure: so  obscure,  that  instead  of  saying,  Great  is 
the  mystery  of  godliness,  we  may  justly  exclaim, 
6  Unaccountably  singular,  and  profoundly  mysteri- 
ous, is  the  language  of  prophets  and  of  apostles^ 
respecting  the  Person  and  work  of  Jesus  Christ !? 
For  though  the  things  intended  are  plain,  and  easily 
apprehended  by  common  capacities;  yet  the  terms 
by  which  those  things  are  expressed  are  so  ex- 
tremely abstruse,  that  the  most  ardent  study  and  the 
greatest  acumen  are  absolutely  necessary  to  deve- 
lope  their  meaning.  Christians  have  been  used  to 
consider  scripture  mysteries,  as  relating  to  the 
modus  of  certain  important  facts ;  which  facts,  being 
plainly  revealed,  are  believed  on  the  authority  of 
divine  testimony :  but  this  new  theology  teaches  us  to 
look  for  those  mysteries  in  the  unparalleled  modus  of 
biblical  expression.  I  said  unparalleled.  For,  surely, 
if  the  Socinian  system  be  true,  no  set  of  writers, 
who  had  not  lost  their  senses,  and  who  intended  to 
be  understood,  ever  expressed  common  ideas  in 
such  mysterious  language,  as  that  which  is, used. 
25* 


1  Hi:  PERSON  OF  CHRIST, 

by  the  inspired  penman  relative  to  Jesus  Christ  and 
to  the  great  work  of  redemption  by  him.* 

Fully  persuaded,  therefore,  that  the  Scriptures 
mean  as  they  speak,  let  the  sinner  who  is  conscious 
of  nothing  but  misery  and  wretchedness  about  him, 
flee  to  the  all-sufficient  Mediator  ;  trust  in  him  as 
mighty  to  save;  and  veracity  itself  has  engaged  that 
he  shall  not  be  disappointed  in  his  expectations.  As 
a  divine  Person,  he  must  be  able  to  act  agreeably  to 
ry  character  1  qualified  to  exe- 

cute every  ollicc  he  has  undertaken  ;  and  completely 
fitted  to  fill  up  each  relation  in  which  lie  stands  to 
his  people. — Let  us  repose  the  most  unreserved  con- 
fidence in  his  atonement  and  intercession,  as  our 
Priest;  look  to  him  for  instruction  as  our  Prophet; 
be  subject  to  him,  and  expect  protection  from  him, 
as  our  King.  Let  us  manifest  the  most  fervent  love 
to  him,  as  our  Redeemer ;  yield  him  the  most  cordial 
obedience,  as  our  Lord;  and  pay  him  the  sublimest 
worship,  as  our  God. — I  will  add,  let  all  those  who 
deny  his  proper  Deity,  and  reject  his  vicarious 
death;  who  refuse  to  honour  him  as  a  Divine 
Person,  and  to  accept  his  righteousness  as  Media- 
tor, be  aware  lest,  when  it  is  too  late,  they  feel 
their  want  of  his  atonement,  and  be  compelled  to 
acknowledge,   that   He  is  over  all,  God  blessed 

FOR  EVER. 

Let  my  reader  contemplate  with  wonder  and  with 
joy,  the  infinite  honour  that  is  conferred  on  the  hu- 
man nature,  in  the  Person  of  our  great  Mediator. 
For  it  is  in  everlasting  union  with  the  Son  of  God  ; 
is  seated  on  a  throne  of  light;  is  the  most  glorious  of 

♦See  Dr.  Adijadie  on  the  Deity  of  Jesus  Christ  essential  to  the 
Christian  Religion,  Passim, 


BY  WHOM  GRACE  REIGNS.  295 

all  creatures,  and  the  eternal  ornament  of  the  whole 
creation. — Yes,  believer,  He  on  whom  you  rely,  in 
whose  hand  you  have  entrusted  your  soul,  still 
wears  your  nature  while  he  pleads  your  cause. 
That  very  body  which  hung  on  the  cross,  and  was 
laid  in  the  grave;  that  very  soul  which  suffered 
the  keenest  anguish,  and  was  exceeding  sorrowful 
even  into  death;  are  now  and  ever  shall  be,  in  close 
connexion  with  the  Eternal  Word.  Mysterious, 
ineffable  union !  big  with  wonder  and  replete  with 
comfort !  How  encouraging  it  is  to  consider,  that 
as  Jesus  is  clothed  with  that  very  humanity  in 
which  he  Buffered  afflictions  and  trials  of  every  kind 
and  of  every  degree  ;  he  cannot  forget  his  tempted, 
despised,  afflicted  people  in  this  militant  state.  In 
himself  he  sees  their  image ;  in  his  hands  he  be- 
holds their  names.  He  feels  for  them  :  Hob.  ii.  18. 
and  iv.  15.  Isa.  xlix.  15,  10.  he  never  will,  he  ne- 
ver can  overlook  their  persons,  or  be  unmindful  of 
their  best  interests. 


CHAPTER  XII. 

Concerning  the    Work  of  Christ,  through  which  Grace 
reigns. 

Having  taken  a  view  of  the  Person  of  Christ,  and 
of  his  qualifications  for  the  work  of  a  Mediator, 
arising  from  his  personal  excellencies  considered  as 
Immanual :  we  must  now  advert  to  that  perfect 
work  through  which  grace  reigns,  and  in  virtue  of 
which  her  favours  are  dispensed. 

Grace  reigns,  says  the  oracle  of  heaven,  through 
righteousness.  Righteousness,  in  this  place,  i 
understand  as  included  the  whole  of  that  obedi- 
ance  which  the  Redeemer,  under  the  character  of  a 
surety,  performed  to  the  perceptive  part  of  the  law 
and  all  those  bitter  sufferings  which  he  underwent, 
in  conformity  to  its  penal  sanction.  Through  this 
obedience  Grace  reigns,  in  a  way  strictly  conform- 
able to  the  rights  of  divine  justice.  By  this  most 
perfect  work  of  Christ,  the  tenderest  mercy  is  ma- 
nifested to  miserable  sinners,  and  meets  with  the 
truth  of  Jehovah's  righteous  threatcnings  against 
sin.  Here  the  righteousness  of  God,  as  the  law- 
giver, appears  in  taking  vengeance  on  sin  ;  so  as  to 
be  productive  of  substantial  and  lasting  peace  to 
the  sinner.  Happy  expedient !  Wonderful  grace  ! 
— But  let  us  a  little  more  particularly  consider  the 
nature  and  exellencies  of  this  evangelical  righte- 
ousness. 


AH  WORK  OP  CHRIST  &C.  297 

As  to  its  nature  ;  It  is  a  complete  conformity  to 
the  divine  law.  Whatever  the  precepts  of  Jehovah's 
law  demanded,  the  adorable  Jesus  performed  in  its 
fullest  extent.  His  nature  being  perfectly  holy,  the 
principle  of  his  actions  was  absolutely  pure;  the 
end  for  which  he  did  them  entirely  right;  and  the 
matter  of  them  and  rule  of  their  performance,  with- 
out any  defect.  Whatever  the  law,  considered  as 
.broken,  threatened  by  way  of  punishment  against 
the  offender,  to  that  he  submitted  in  all  its  dreadful 
severity.  For  he  was  made  sin  :  he  was  made  a  curse. 
He  suffered — Amazing  love  !  unparelleled  conde- 
scension ? — He  suffered  the  greatest  shame,  the  most 
excruciating  pain,  that  the  malice  of  men,  or  the 
subtilty  of  devils  could  invent  or  inflict;  and,  which 
was  infinitely  more,  the  wrath  of  God.  The  dura- 
tion of  his  passion  was  indeed  comparatively  short; 
but  for  this  the  infinite  dignity  of  his  Person  was  a 
full  compensation.  When  we  consider  that  it  was 
he  So.v  of  God  and  Lord  of  Glory,  who  bled 
and  died  under  every  circumstance  of  infamy  and 
pain  ;  all  the  dreadful  monuments  of  divine  justice 
inflicted  on  the  sons  of  rebellion  in  past  ages,  and 
transmitted  to  posterity  in  the  most  authentic  re- 
cords ;  all  the  misery  that  awaits  the  licentious 
world,  and  is  denounced  in  the  scripture,  cannot 
raise  our  ideas  of  Jehovah's  vindictive  justice  to  so 
high  a  pitch,  as  a  remembrance  of  the  bitter,  though 
transitory  sufferings  of  the  divine  Jesus. 

The  excellencies  of  this  righteousness  appear  from 
the  characters  it  bears  in  holy  writ.  For,  to  signify 
its  unspotted  purity,  it  is  called  fine  linen,  clean 
and  white,  To  denote  its  completeness,  it  is  called 
a   robe.     To  hold  forth  its  exquisite  beauty,  rich- 


298  THE  WORK  OF  CHRIST. 

ness,  and  glory,  it  is  called  clothing  of  ivrought 
gold,  and  raiment  of  needle-work.  To  point  out  its 
unequalled  exellency,  it  is  called  the  best  robe. 
It  is  better  than  the  robe  of  innocence  with  which 
our  first  parents  were  clothed  before  the  fall ;  yea, 
better  than  the  righteousness  of  angels  in  glory. 
For  theirs  is  but  the  obedience  of  mere  creatures — 
of  dependent  beings.  But  this — which  is  the  highest 
epitiiet  that  language  can  give — this  is  the  rigiite- 
rfltt  of  GOD.  Its  nature  and  properties  are 
such,  that  the  Lord  himself  seems  to  glory  in  it, 
frequently  calling  it  his  righteousness.  Rev.  xix.  8. 
Isa.  lxi.  10.  Psal.  xlv.  13,  14.  Luke  xv.  22.  2  Cor. 
v.  21.  Rom.  x.  3.  Jer.  xxiii.  G.  Isa.  xlvi.  13.  and 
li.  5,  6,  8.  and  lvi.  1. 

It  is  an  everlasting  righteousness.  Dan.  ix.  24. 
It  is  a  robe,  the  beauty  of  which  will  never  be  tar- 
nished— a  garment  that  will  never  decay — and 
clothing  that  will  never  wear  out.  When  millions 
of  ages  have  run  their  ample  round,  it  will  continue 
the  same  that  it  was  the  first  day  it  came  into  use ; 
and  when  millions  more  are  elapsed,  there  will  be 
no  alteration.  The  continuance  of  its  efficacy, 
beauty,  and  glory  will  be  lasting  as  the  light  of  the 
New  Jerusalem — unfading  as  the  eternal  inheri- 
tance. 

It  is  a  righteousness  already  performed.  It  is  not 
something  now  to  be  wrought  in  us  by  the  operation 
of  the  Holy  Spirit.  No  !  it  was  completed  when 
the  divine  Redeemer  cried,  It  is  finished  and  gave 
up  the  ghost.  But  here  many  persons  fall  into  a 
fatal  mistake.  Ready  they  are  to  imagine,  that 
sinners  are  accepted  of  God  in  virtue  of  righteous- 
ness wrought  in  them,  through  the  assistance  of  the 


THROUGH  WHICH  GRACE  REIGNS.  299 

Holy  Spirit;  which  assistance,  they  suppose,  was 
purchased  for  them  by  the  death  of  Christ.     But, 
while  such  an  imagination  prevails,  they  never  can 
experience  what  it  is  to  be  in  a  justified  state.     Be- 
sides, when  the  blessed  Jesus  died,  he  did  not  do 
something  to  assist  our  weak  but  willing  endeavours 
to  save  ourselves ;  he  did  not  lay  in  a  provision  of 
grace,  or  purchase  the  Spirit  for  us,  by  which  the 
defects  of  enfeebled  nature  might  be  supplied,  and 
we  rendered  capable  of  performing  the  condition  of 
our  justification.     But,    at   that   awful    and   ever- 
memorable  period,  when  he  bowed  his  head,  and 
expired,  He,   by  himself  alone,   perfectly  finished 
that  righteousness  which  is   the   proper  condition 
and  the  grand  requisite  of  our  justification.     That 
the  Spirit  of  Grace  and  truth,  as  given  to  any,  is  a 
precious  fruit  of  the  death,  resurrection,  and  glori- 
fication of  Christ,  is  freely  acknowledged ;  but  that 
Jesus  died  to  purchase  the  Spirit,  to  work  in  us  any 
part  of  that  righteousness  on  account  of  which  we 
are  accepted  of  God,  must  be  denied.     For  the 
principal  work  of  the  Spirit  in  the  method  of  grace, 
our  Lord  himself  bearing  witness,  is  to  testify  of 
him,  and  reveal  his  glory  to  the  sinner's  conscience. 
he  shall  testify  of  me — he  shall  glorify  me  ;  for  he 
shall  receive  of  mine,  and  shall  show  it  unto  you. 
John  xv.  26,  and  xvi.  14.    1  Cor.  ii.  12.     Nor  does 
.  the  Spirit  of  truth  act,  as  a  sanctifier  till,  in  order  of 
nature,  we  are  perfectly  justified:  and  when  justi- 
fied, he  effects  our  sanctification  by  that  very  truth 
which  reveals  the  obedience  of  Christ  as  a  finished 
work.     To    think    otherwise   is    according  to    the 
popish  scheme,  which  confounds  justification  with 
sanctification,  but  is  very  far  from  being  the  doc- 


300  THK  WORK  OF  CHRIST, 

trine  of  the  apostles.  It  is  also  contrary  to  the 
sentiments  of  our  first  Reformers,  and  of  all  their 
genuine  successors,  both  at  home  and  abroad. 

Notwithstanding  what  has  been  said  concerning 
the  matchless  excellence  of  the  Uedec  rhte- 

ousness,  the  reader  whose  mind  is  enlightened  to 
behold    the   defects    i  {    his    own   best    per- 

formances, and  whose  conaciei  fected  with  a 

sens  rved   wrath,  iiaps  be  ready  to 

say,  *  As  to  the  glorious  nature  and  superlative  ex- 
cellence of  this  obedience,  there  is  no  dispute.  But 
is  it  free  for  a  mere  sinner  I  Is  it  not  rather  de- 
signed for  those  who  are  in  some  way  qualified  for 
it,  by  a  set  of  holy  principles,  and  a  series  of  pious 
actions — those  who  are  distinguished  from  the  alto- 
gether worthless  and  vile?  Is  there  any  possibility 
for  a  miserable  sinner — a  condemned  criminal — one 
whose  transgressions  are  great*  and  whose  corrup- 
tions are  strong,  to  partake  of  it,  and  be  made  happy 
by  it  I  And  if  there  be,  which  is  the  way  V  To 
these  momentous  inquiries  the  oracles  of  God  fur- 
nish a  substantial  answer.  For  they  inform  us  that 
there  is  another  excellency  attending  it,  which  has 
a  special  regard  to  the  manner  of  its  communication, 
and  therefore  ought  by  no  means  to  be  overlooked. 
Yes!  blessed  be  God!  the  unerring  word  warrants 
me  to  assert  that  this  righteousness  is  absolutely 
free.  It  was  wrought  for  the  sinner ;  it  was  de- 
signed for  the  sinner ;  and  is  freely  bestowed  on  the 
vilest  of  sinners.  It  is  not  matter  of  bargain,  or  the 
subject  of  sale;  it  is  not  proposed  on  certain  condi- 
tions, as  the  performing  some  arduous  course  of 
duties,  or  the  attaining  some  notable  qualifications; 
but  it  is  a  free  gift.     Grace,  as  a  sovereign,  is  ex- 


THROUGH  WHICH  GRACE  REIGNS.  301 

alted  to  confer  it;  and  Grace,  we  know  deals  only 
with  the  unworthy.  As  a  gift  it  is  imparted ;  as  a 
gift,  therefore,  it  must  be  received,  and  as  for  an 
absolutely  free  gift  the  possessor  of  it  should  be 
thankful.  From  these  considerations,  we  may  with 
confidence  affirm,  that  the  mere  sinner,  the  con- 
demned creature,  he  who  feels  himself  in  a  perishing 
condition,  and  is  conscious  that  he  deserves  no 
favour,  has  the  strongest  encouragement  given  him 
to  rely  on  it,  as  quite  sufficient  for  his  justification, 
and  absolutely  free  for  his  use.  Yes !  disconsolate 
sinner  !  you  have  no  reason  to  hesitate  whether  you 
have  a  right  to  receive  it,  and  to  call  it  your  own. 
Believing  the  testimony  which  God  has  given  of 
his  Son,  you  receive  it,  and  enjoy  the  comfort 
arising  from  it.  Heaven  proclaims  your  welcome 
to  Christ,  and  eternal  faithfulness  insures  accep- 
tance to  all  that  believe  in  him. 

By  a  figure  of  speech  that  is  frequent  in  scrip- 
ture, this  righteousness  is  represented  as  speaking. 
Doubtless,  then,  so  noble  a  righteousness  must 
having  a  charming  language,  and  a  little  attention 
will  discover  its  import.  The  language  of  this 
righteousness  is  represented  by  Paul  as  directly 
contrary  to  that  description  which  Moses  gives  of 
the  righteousness  of  the  law.  And  thus  it  addresses 
the  anxious  inquirer; — Say  not  in  thy  heart,  Who 
shall  ascend  into  heaven  ?  that  is,  to  bring  Christ 
down  from  above;  as  though  he  had  not  appeared 
in  our  nature  to  perform  a  righteousness  for  the 
justification  of  sinners.  Nor  does  it  bid  thee  in- 
quire, Who  shall  descend  into  the  deep  ?  that  is,  to 
bring  up  Christ  again  from  the  dead;  as  if  he  had 
not  perfectly  paid  the  debt  for  which,  as  a  surety, 
26 


302  THE  WORK  OF  CHRIST, 

lie  became  responsible,  and  received,  in  his  resur- 
rection, from  the  hand  of  his  Father,  an  acquittance 
in  full  for  himself  and  his  people.  But  what  saith 
it?  what,  then,  is  its  language?  The  word  of 
grace,  which  reveals  this  righteousness,  is  nigh  thee, 
sinful  and  wretched  as  thou  art;  even  so  near  as  to 
be  in  thy  mouth,  to  proclaim  its  excellence,  and  in 
thy  heart,  to  enjoy  its  comfort ;  that  is,  the  word, 
the  doctrine  of  faith  which  we  preach.  It  farther 
says,  That  if  thou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  as  dying  an  accursed  death  for  the  re- 
demption of  sinners,  and  shalt  believe  in  thy  heart 
that  God  hath  raised  him  from  the  dead,  as  a  divine 
testimony  that  the  atonement  made  was  accepted 
by  eternal  justice,  thou  shalt  be  saved  from  final 
misery,  and  exalted  to  the  joys  of  heaven,  Rom. 
x.  5—9. 

The  language  of  this  divine  righteousness  is  here 
described  both  negatively  and  positively,  nega- 
tively;— we  are  not  commanded  to  do  some  arduous 
work  in  order  to  obtain  acceptance,  nor  are  we  re- 
quired to  do  any  thing  at  all  for  that  purpose.  Be- 
cause it  is  evident  that  believing  in  Christ,  which  is 
here  mentioned,  is,  in  the  business  of  justification, 
opposed  to  works  and  doings  of  every  kind.  Rom. 
iv  5,  16.  Gal.  iii.  12,  18.  The  faith  here  designed 
is,  therefore,  to  be  considered  as  the  receiving  of 
Christ  and  his  righteousness,  or  as  a  dependence  on 
him  alone  for  salvation.  Believing  the  gracious 
report,  wc  receive  the  atonement,  we  enjoy  com- 
fort, and  have  the  earnest  of  eternal  glory. 

But,  as  the  awakened  sinner  is  ever  disposed  to 
imagine  that  he  must  do  some  great  thing,  in  order 
to  obtain  the  pardon  of  sin,  and  peace  for  his  con- 


THROUGH  WHICH  GRACE  REIGNS.  303 

science,  therefore  the  language  of  this  righteousness 
is  also  described  positively.  Thus  considered,  it 
plainly  declares,  that  the  only  obedience  by  which 
there  is  favour  with  God,  and  a  title  to  happiness, 
is  already  performed ;  and  that  the  anxious  inquirer 
is  not  left  in  a  state  of  uncertainty  how  it  may  be 
enjoyed,  for  it  is  brought  near  in  the  word  of  grace, 
with  a  free  welcome  to  rely  on  it,  and  use  it  as  his 
own,  to  the  everlasting  honour  of  its  divine  Author. 

By  comparing  what  the  apostle  says  about  the 
righteousness  of  faith  with  what  Moses  declares 
concerning  the  righteousness  of  the  law,  we  learn, 
that  whoever  thinks  of  doing  any  good  work  as  the 
condition  of  life,  is  ignorant  of  that  obedience 
which  the  gospel  reveals — is  under  the  law  as  a 
covenant — is  a  debtor  to  perform  the  whole — and 
as  a  breaker  of  it,  is  obnoxious  to  its  awful  curse. 
This  is  his  case  even  when,  with  the  Pharisee  in  the 
parable,  he  thanks  God  for  assisting  him  to  perform 
the  supposed  condition,  whether  great  or  small. 
For  the  righteousness  of  the  law,  and  the  righte- 
ousness of  faith  are  here  directly  opposed.  This  is 
evident  from  the  scope  of  the  place  in  general,  and 
especially  from  the  adversative  but,  with  which 
what  is  said  about  the  righteousness  of  faith  is  in- 
troduced. 

This  vicarious  obedience  is  no  less  useful  to  the 
sinner  than  perfect  in  itself.  By  this  work  of  our 
heavenly  sibstitute,  that  holy  law  which  we  have 
broken  is  highly  honoured,  and  that  awful  justice 
which  we  have  offended  is  completely  satisfied.  By 
this  righteousness,  the  believer  is  acquitted  from 
every  charge,  is  perfectly  justified,  and  shall  be 
eternally  saved.     In  this  consummate  work  Jeho- 


304  THE  WORK  OF  CHRIST 

vah  declares  himself  well  pleased,  and  in  it  all  the 
glories  of  the  Godhead  shine.  Yes  !  the  obedience 
of  our  adorable  Sponsor  is  perfect  as  divine  recti- 
tude could  require,  and  excellent  as  eternal  wis- 
dom itself  could  devise.  Admirable  righteousness  ! 
Who,  that  is  taught  of  God,  would  not,  with  Paul 
desire  to  be  found  in  it?  and  who,  that  is  conscious 
of  an  interest  in  it,  can  cease  to  admire  and  adore 
the  grace  that  provided,  and  the  Saviour  that 
wrought  it? 

Is  the  obedience  of  the  Lord  Redeemer  so  glo- 
rious in  its  nature,  so  excellent  in  its  properties,  so 
free  in  the  manner  of  its  communication  to  the  un- 
godly, and  so  extensively  useful  to  all  that  possess 
it?  What  encouragement,  then,  has  the  miserable 
sinner  to  look  to  it !  How  safely  may  he  confide  in 
it,  as  all-sufficient  to  justify  his  ungodly  soul ! 
For,  be  the  demands  of  divine  law  and  infinite  jus- 
tice ever  so  great,  or  numerous,  or  dreadful,  the 
work  of  Christ  completely  answers  them  all.  There 
is  greater  efficacy  in  the  grace  of  God,  and  in  the 
work  of  his  incarnate  Son,  to  justify,  and  save 
from  deserved  perdition,  than  there  can  be  demerit 
in  the  offences  of  a  sinner  to  incur  condemnation 
and  ruin. 

Nor  can  it  seem  strange  that  the  work  of  Christ 
should  be  thus  efficacious.  For  God  the  Son  per- 
formed it,  in  the  capacity  of  a  substitute.  God  the 
Father  declares  his  delight  in  it,  and  treats  as  his 
children  all  those  that  are  vested  with  it.  And  it  is 
the  principal  business  of  God  the  Holy  Spirit,  as  a 
guide  and  comforter,  to  testify  of  it.  So  that  every 
other  righteousness,  in  comparison  with  it,  is  quite 
insignificant :  if  set  in  competition  with  it,  is  viler 


THROUGH  WHICH  GRACE  REIGNS.  305 

than  dross,  and  worse  than  nothing.  In  this  righte- 
ousness Christians  of  all  ages  have  gloried,  both 
living  and  dying,  as  the  only  ground  of  their  hope. 
In  this  most  perfect  obedience  believers  are  now  ex- 
alted, and  the  saints  in  heaven  triumph.  For  the 
work  of  Christ  finished  on  a  cross  is  the  burden  of 
their  songs.  But  who  can  point  out  all  its  beauties  ? 
Who  can  show  forth  half  its  praise  ?  After  all  that 
has  been  written  or  said  about  it,  by  prophets  or 
apostles,  here  on  earth;  after  all  that  has  been  sung 
or  can  be  conceived,  by  saints  or  angels  in  the  world 
of  glory  ;  considered  under  its  divine  character,  the 
righteousness  of  Jehovah,  it  exceeds  all  possible 
praise.  The  inhabitants  of  the  heavenly  world  must 
be  conscious,  that  their  loftiest  strains,  though  ex- 
pressed with  seraphic  ardour,  fall  vastly  short  of 
displaying  all  its  excellence.     So  that, 

1  When  Gabriel  sounds  these  glorious  things, 
*  He  tunes  and  summons  all  his  strings.1 


26* 


CHAPTER.  XIII. 

Concerning    the    Consummation  of  the   glorious    Reign 
of  Grace. 

As  divine  Grace  is  glorious  in  itself,  and  infinitely 
superior  to  all  that  is  denominated  free  favour  among 
men,  as  the  way  in  which  it  reigns  is  absolutely  with- 
out a  parallel,  and  such  as  will  render  it  for  ever 
dear  to  all  the  disciples  of  Christ ;  so  the  end  of  its 
benign  government  is  equally  glorious:  for  it  is 
eternal  life.  Reviving,  ravishing  thought!  This,  in 
subordination  to  his  own  glory,  is  the  great  design 
of  God  in  every  gracious  dispensation  toward  his 
people.  The  emphatical  phrase  is  used  in  scripture 
to  signify,  Jin  everlasting  state  of  complete  holiness, 
and  consummate  happiness,  in  the  presence  and  frui- 
tion of  God,  in  all  his  Persons  and  perfections.  To 
this  blissful  state,  Grace,  as  a  sovereign,  infallibly 
brings  her  subjects,  through  the  Person  and  work 
of  Immanuel. 

To  assist  our  feeble  and  contracted  minds  in  form- 
ing some  faint  ideas  of  celestial  blessedness,  and  to 
inform  us  by  whom  it  shall  be  enjoyed,  it  is  com- 
pared by  sacred  writers  to  the  most  delightful  and 
glorious  things  that  come  under  our  notice  in  the 
present  world.  For  instance  :  To  denote  its  super- 
abounding  delights,  it  is  called  paradise,  in  allusion 
to  the  garden  of  Eden  :  for  at  God's  right  hand  are 
pleasures  for    evermore. — To  signify  its  grandeur, 


THE  CONSUMMATION  OF  THE  REIGN  OF  GRACE.     307 

magnificence,  and  glory,  it  is  called  a  crown  and  a 
kingdom.  As  a  crown,  it  is  unfading  and  incor- 
ruptible. To  intimate  that  none  shall  enjoy  it,  ex- 
cept in  virtue  of  the  Redeemer's  obedience,  it  is 
denominated  a  crown  of  righteousnes.  It  is  also 
called  a  crown  of  life,  and  a  crown  of  glory.  As  a 
kingdom,  it  was  prepared  for  believers  before  the 
foundation  of  the  world,  and  is  the  kingdom  of  their 
Father,  who  bestows  it  upon  them  here,  in  right  to 
possess ;  hereafter  in  perfect  enjoyment.  To  ascer- 
tain its  perpetuity,  it  is  called  an  everlasting  King- 
dom;  and  those  that  enjoy  it  are  called  kings,  are 
said  to  sit  upon  thrones  and  to  reign  in  life. — To  in- 
form us  who  shall  posses  it,  and  on  what  ground, 
it  is  called  an  inheritance.  Plainly  denoting,  that 
none  but  the  children  of  God  shall  enjoy  it :  for  a 
servant,  considered  as  such,  cannot  inherit.  We 
must  therefore  be  the  sons  of  the  Highest,  by  adop- 
tion and  regeneration,  before  we  can  justly  hope  to 
enjoy  the  heavenly  patrimony.  For  however  dili- 
gent the  sons  of  God  may  be  in  keeping  his  com- 
mands and  in  performing  his  will ;  they  shall  not 
possess  it  under  the  notion  of  a  reward  of  duty,  or 
as  wages  for  work ;  but  under  the  idea  of  a  testa- 
mentary gift.  Yes ;  it  is  a  gift  by  way  of  legacy, 
and  is  bequeathed  to  them  in  the  everlasting  testa- 
ment of  our  Lord  Jesus  Christ.  According  to 
those  words,  /  appoint,  hy  testament,  unto  you  a 
kingdom.*  The  kingdom  is  most  glorious,  the  in- 
heritance most  free  to  the  children  of  God,  and  abso- 
lutely unalienable. 

*  Luke  xxii.  29.  Thus  the  celebrated  Witsius  renders  and  in- 
terprets  the  passage,  (Econ.  1.  iii.  c.  x.  sect.  28.  To  the  same  effect, 
Bsza,  and  Castalio  translate  the  words. 


303  THE  CONSUMMATION  Of 

Nor  are  the  heirs  of  this  boundless  bliss  without 
some  joyful  foretastes  of  it  in  this  life.  Faith  being, 
as  the  apostle  defines  it,  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  s'en  ;  they 
anticipate,  in  some  degree,  the  joys  of  the  upper 
world.  In  the  present  state,  they  receive  the  earnest 
of  their  future  inheritance,  and  rejoice  in  hope  of 
the  full  fruition.  Nay,  at  some  bright  intervals, 
they  rejoice  with  joy  unspeakable,  and  full  of  glory. 
For  he  that  believeth  hath  everlasting  life,  in  the  pro- 
mise, and  in  the  earnest  of  it.  Having  fed  for 
refuge  to  lay  hold  on  the  hope  set  before  them  ;  those 
two  immutable  things,  the  promise  and  the  oath  of 
God,  in  either  of  which  it  is  impossible  for  him  to 
lie;  afford  them  strong  consolation  respecting  their 
final  preservation  and  eternal  happiness.  Living  by 
faith  on  the  dying,  the  ascended  Redeemer,  as  their 
surety  and  sacrifice,  their  righteousness,  and  advo- 
cate :  and  viewing  the  stability  of  the  promise,  the 
covenant,  the  oath  of  Jehovah,  they  have  the  great- 
est assurance  that,  when  Christ  who  is  their  life  shall 
appear,  they  also  shall  appear  with  him  in  glory. 

The  future  happiness  of  believers  may  be  con- 
sidered, cither  as  it  is  enjoyed  by  the  separate  spirit, 
before  the  resurrection  and  the  last  judgment,  or  by 
the  soul  and  body  united,  after  that  awful  period  is 
come,  and  those  grand  events  have  taken  place. — 
That  the  separate  spirits  of  the  saints  are  possessed 
of  thought  and  consciousness,  and  that  they  enjoy 
ineffable  bliss  in  communion  with  Jesus  their  ex- 
alted Head,  are  truths  manifestly  contained  in  the 
unerring  word.  Soon  as  that  mysterious  union, 
which  subsists  between  soul  and  body  in  the  present 
state,  is  dissolved  by  death ;  the  soul,  being  made 


THE  REIGN  OF  GRACE.  309 

perfectly  free  from  the  being  of  sin,  immediately 
enters  into  glory.  Death,  to  the  saints,  far  from 
being  a  penal  evil,  is  numbered  among  their  privi- 
leges, and  makes  one  article  in  their  comprehensive 
inventory  of  divine  blessings.  1  Cor.  iii.  22.  Death 
is  the  gate  by  which  they  enter  those  heavenly  man- 
sions prepared  for  them;  in  the  possession  of  which 
they  enjoy  delights  that  could  not  be  experienced 
in  this  mortal  state.  The  knowledge  of  that  sub- 
lime blessedness,  and  of  an  interest  in  it,  made  Paul 
desire  to  depart  and  to  be  with  Christy  which  is  far 
better ;  infinitely  preferable  to  all  that  can  be  en- 
joyed in  this  world. 

The  same  incomparable  man  and  infallible  teacher 
says,  Whilst  we  are  at  home  in  the  body,  we  are  absent 
from  the  Lord ;  at  the  same  time  declaring,  that  it 
was  far  more  eligible  to  him  and  his  pious  cotem- 
poraries,  to  be  absent  from  the  body  and  present  with 
the  Lord,  Now  if  the  apostle's  words  have  any  sense, 
and  if  their  meaning  be  at  all  intelligible,  we  cannot 
suppose  him  to  have  imagined,  that  his  immortal 
soul,  when  separated  from  the  body,  would  lie  in  a 
sleepy,  unconscious,  inactive  state,  till  the  sound  of 
the  archangel's  trumpet  should  awaken  it ;  which 
notion  is  by  some  warmly  espoused.  For,  in  such  a 
state  of  absolute  insensibility  he  could  not,  with  any 
propriety,  be  said  to  be  with  Christ,  or  to  enjoy  the 
presence  of  God.  Before  the  dissolution  of  his  body 
he  rejoiced  in  the  light  of  Jehovah's  countenance, 
and  had  much  communion  with  his  God;  was  in- 
dulged with  bright  manifestations  of  divine  favour, 
and  exulted  in  the  certain  prospect  of  a  blissful  im- 
mortality: all  which,  according  to  the  sleeping 
scheme,  he  instantly  lost  by  death.     Under  the  de- 


310  THE  CONSUMMATION  OP 

privation  of  which  he  must  continue  for  a  long  se- 
ries of  years;  even  till  the  voice  of  the  Omnipotent, 
and  the  alarming  crash  of  a  falling  world,  shall 
rally  his  dissipated,  and  awaken  his  drowsy  powers 
into  act;  and  so  bring  him  into  a  second  enjoyment 
of  himself,  and  of  his  God.  How  uncomfortable 
such  an  idea  to  the  real  Christian  ! 

That  the  departing  spirits  of  the  children  of  God 
enter  immediately  into  happiness,  might  be  proved 
from  a  great  variety  of  divine  testimonies.  Among 
which  there  are  few  more  apposite,  than  that  which 
contains  the  remarkable  and  gracious  answer  of 
Jesus  to  the  converted  thief  when  they  were  both  on 
the  verge  of  the  unseen  world.  Verily,  I  say  unto 
thee,  To-day  shah  thou  be  with  me  in  jiaradise. — 
These  words  include  a  particular  answer  to  the  re- 
quest of  the  expiring  penitent,  who  prayed  that 
Christ  would  remember  him.  As  if  our  Lord  had 
said,  *  I  will  not  only  remember  thee,  as  absent ;  for, 
verily,  thou  shalt  be  with  me  in  the  everlasting  man- 
sions to  behold  my  glory.'  As  the  dying  petitioner 
desired  his  request  might  be  granted,  when  the 
bleeding  Jesus  should  enter  into  his  kingdom  :  the 
suffering  Saviour  certified  him,  not  only  of  the  place 
where  he  was  to  reign,  which  he  calls  paradise,  but 
also  of  the  time  when  he  was  to  enter  on  the  posses- 
sion of  his  kingdom,  signified  by  to-day.  Nor  is  it 
unworthy  of  notice,  that  when  this  promise  was 
made  the  day  was  half  elapsed  ;  for  it  teas  about  the 
sixth  hour.  Yet  Christ  promised  him  the  joys  of 
paradise  before  that  very  day  concluded  ;  knowing 
that,  in  the  interim,  they  should  both  make  their 
exit.  As  the  gracious  promise  to  this  thief  was  very 
extraordinary ;  and  as  the  person  to  whom  it  was 


THE  REIGN  OF  GRACE.  31  1 

made  was  in  such  circumstances,  and  bore  such  an 
infamous  character,  Jesus  confirmed  it  with  the  asse- 
veration, verily.  As  if  he  had  said,  '  I,  the  Amen, 
who  am  truth  itself,  solemnly  declare  that  what  I 
have  promised  shall  certainly  be  fulfilled  this  day.' 

The  different  punctuation  and  sense  of  the  text, 
that  are  given  by  those  who  adopt  the  sleeping 
scheme,  appear  far-fetched,  strained,  and  jejune. 
They  contend  that  the  words  ought  thus  to  be 
pointed,  /  say  unto  thee,  to-day  thou  shalt  be  with 
me  in  paradise.  As  if  our  Lord  had  not  the  least 
intention  to  fix  the  time,  when  the  converted  male- 
factor should  behold  his  glory;  but  only  declared,  by 
the  expression  to-day,  the  certainty  of  what  he  pro- 
mised. To  which  forced,  unnatural,  and  insipid  in- 
terpretation of  the  passage,  it  may  be  justly  objected, 
That  as  the  thief  could  not  be  ignorant  of  the  time 
when  the  gracious  promise  was  made,  so  he  had  no 
occasion  to  have  that  particular  distinguished  and 
confirmed  in  so  solemn  a  manner.  Nor  is  it  the  ex- 
presssion  to-day, but  the  word  verily,  which  indicates 
the  truth  of  what  was  affirmed,  and  the  certainty  of 
enjoying  the  promised  blessing.  For  as  to  day,  in 
our  Lord's  answer  denotes  a  precisely  limited  time, 
so  it  evidently  corresponds  to  the  adverb  when,  in 
the  thief's  petition. 

This  hypothesis  appears  not  only  uncomfortable 
to  the  real  Christian,  and  anti-scriptural  to  the  im- 
partial examiner  of  the  sacred  records,  but  also  un- 
philosophical.  For  as  the  soul  is  a  thinking  being, 
if,  when  the  animal  frame  is  dissolved,  it  were  to  be 
entirely  deprived  of  thought  and  consciousness,  it 
must,  for  aught  appears  to  the  contrary,  lose  its  ex* 
istence.     But  if  so,  instead  of  a  resurrection  at  the 


312  THE  CONSUMMATION  OP 

last  day,  there  must  be  a  new  creation ;  which  is 
contrary  to  the  analogy  of  faith,  and  to  the  hopes  o 
saints  in  every  age.     A  mind  without  thought  and 
consciousness,  and  matter  without  solidity  and  ex- 
tension, arc  equally  absurd  ideas. 

The  separate  spirits  of  saints,  therefore,  being 
lodged  in  eternal  mansions,  and  abiding  at  the 
source  of  all  felicity,  enjoy  inconceivable  pleasures. 
They  are  completely  released  from  all  troubles  of 
•every  kind;  from  all  sins  and  sufferings;  from  all 
temptations  and  sorrows.  Moral  evil,  with  all  its 
attendants,  is  eternally  banished  from  those  bright 
abodes :  for  the  people  that  dwell  there  are  all  per- 
fectly righteous  ;  nor  shall  any  of  the  inhabitants  of 
that  land  say,  /  am  sick.  Their  garments  are  al- 
ways white  ;  their  harps  are  always  tuned.  Being 
with  Christ,  according  to  his  promise,  they  behold 
his  glory,  and  are  delighted  with  his  beauty.  The  in- 
finite excellencies  of  Jesus  the  incarnate  Jehovah, 
are  illustriously  displayed  in  that  exalted  state. — 
Those  divine  and  mediatorial  perfections,  of  which, 
while  here  below,  we  can  form  but  very  low  con- 
ceptions, beam  forth  on  the  holy  and  happy  spirits 
in  a  blaze  of  glory.  With  adoring  gratitude  and 
pleasing  astonishment  they  reflect.  *  This  is  he  that 
once  raised  a  feeble  cry  in  the  stable  at  Bethlehem  ! 
This  is  he  that  spent  his  life  in  one  continued  series  of 
beneficent  actions,  when  surrounded  with  meanness 
and  poverty,  with  reproaches  and  sorrows  !  This  is 
HE — but,  O  how  changed  ! — who  made  his  exit  on 
Calvary,  under  every  mark  of  infamy,  under  the  se- 
verest sensations  of  pain,  both  in  body  and  soul; 
and  all  this  to  accomplish  our  salvation  V  To  view 
him  eye  to  eye,  who  was  once  a  man  of  sorrows 


THE  REIGN  OP  GRACE.  313 

and  sufferings  to  the  highest  degree ;  to  behold  him 
who  is  their  husband  and  head,  after  all  the  abase- 
ment and  misery  to  which  he  submitted  on  their  ac- 
count, thus  exalted  and  glorified,  must  fill  their  souls 
with  ecstatic  bliss. 

Nor  are  they  mere  spectators  of  his  glorious  ex* 
altation.  They  not  only  behold  their  beloved,  and 
have  intercourse  with  him,  as  loyal  subjects  with  an 
exalted  sovereign,  but  he  entertains  and  rejoices 
over  them  as  his  friends  and  brethren,  as  his  bride 
and  portion.  This  we  may  learn  from  the  friendly 
freedom  he  used  with  his  disciples  while  here  on 
earth.  For  though,  as  their  sovereign  Lord,  he 
required  supreme  respect,  and  accepted  profound 
adoration,  yet  he  did  not  keep  them  at  an  awful 
distance,  but  conversed  with  them  in  the  most 
familiar  manner.  Doubtless,  then,  he  does  not  be- 
have with  less  freedom,  or  keep  them  at  a  greater 
distance,  because  of  his  exalted  state,  but  rather 
takes  them  into  a  state  of  exaltation  with  himself. — 
For  though  he  is  exalted  above  all  blessing  and 
praise,  yet  not  as  a  private  person,  nor  merely  for 
his  own  sake,  but  as  the  Head  of  his  numerous 
family,  and  as  the  Saviour  of  all  his  people.  The 
advancement  of  him,  the  head,  could  not  be  in- 
tended to  remove  the  members  to  a  greater  distance; 
for  there  is  the  same  relation,  and  the  same  union 
subsisting  between  him  and  them.  Consequently, 
they  must  be  honoured  and  exalted  with  him.  Be- 
holding his  infinite  glory,  their  adoring  regards  are 
heightened ;  but  this  is  far  from  diminishing  their 
nearness  to  him,  or  their  delight  in  him.  It  only 
serves  to  increase  their  astonishment  and  joy,  as 
they  find  him  still  condescending  to  admit  them 
27 


314  TIIL  CONSUMMATION  OP 

into  such  familiarity  with  him,  and  so  liberally  com- 
municating his  glory  to  them. 

When,  in  this  lower  world,  they  discerned  the 
signatures  of  Deity  in  the  works  of  creation  and  of 
providence,  they  beheld  yet  brighter  displays  of 
Jehovah's  glory  in  the  operations  of  grace,  and  in 
the  amazing  effects  of  his  love,  in  the  gift  of  a  Sa- 
viour, and  in  his  death  on  the  cross.  But  now, 
having  their  intellectual  powers  abundantly  strength- 
ened, they  have  manifestations  of  his  infinite  excel- 
lence, compared  with  which  all  their  previous  dis- 
coveries of  divine  perfection,  by  the  material  crea- 
tion, and  all  the  happiness  they  enjoyed  in  the  church 
militant,  were  poor  and  mean,  were  low  and  languid 
beyond  expression.  For  they  are  surrounded  with 
the  opulence  of  God,  and  eternally  enriched  with 
his  munificence. 

If  Paul,  ravished  with  the  more  obscure  appear- 
ances of  divine  wisdom,  could  not  forbear  ex- 
claiming, O  the  depth  of  the  riches,  both  of  the 
wisdom  and  knowledge  of  God!  what  holy  transports 
of  wonder  must  it  a  fiord  the  spirits  of  the  just  made 
perfect,  to  have  the  counsels  of  heaven  laid  open  to 
their  view !  The  contemplation  of  divine  power, 
under  the  conduct  of  infinite  wisdom,  and  leagued 
with  boundless  goodness,  must  heighten  their  plea- 
sure. How  delightful  to  behold,  in  the  light  of 
glory,  that  power  which  raised  the  vast  frame  of 
nature,  and  from  the  beginning  sustained  all  things 
— that  power,  which  turned  the  mighty  wheels  of 
providence  in  every  age  of  the  world,  through  all 
the  revolutions  of  time — that  uncontrollable  power, 
which  restrained  legions  of  malignant  spirits  and 
accursed  fiends,  in  ten  thousand  different  instances, 


THE    REIGN  OF  GRACE.  315 

From  perpetrating  their  malicious  designs,  and  from 
filling  the  world  with  mischief — which  wrought 
upon  the  obdurate  hearts  of  rebellious  creatures, 
caused  them  to  acknowledge  divine  sovereignty, 
and  made  them  willing  to  accept  salvation  in  the 
appointed  way —  that  power,  which,  having  formed 
their  souls  anew,  preserved  them  in  the  midst  of 
innumerable  dangers  that  continually  lay  in  their 
way  to  the  regions  of  happiness,  nor  ever  inter- 
mitted its  guardian  agency  till  it  brought  them  safe 
to  glory ! 

If  the  power  of  God,  as  beheld  by  the  saints  in 
light,  be  so  delightful  a  subject  of  contemplation, 
what  exuberant  joy  must  the  views  of  his  love 
afford !  For  as  love  is  the  noblest  passion  of  the 
human  breast,  so  it  is  the  brightest  beam  of  divinity 
that  ever  irradiated  the  wide  creation.  Love  is  a 
pleasing  theme,  and  the  meaning  of  that  divine  sen- 
tence, Goo  is  love,  is  there  unfolded  to  the  very 
life.  The  happy  spirits  are  no  longer  obliged  to 
learn  Jehovah's  love  from  his  names  and  works, 
for  they  now  behold  it  as  intimately  essential  to  his 
being.  The  day  they  had  long  expected,  that  happy 
day  which  is  appropriated  to  the  full  discovery  of 
divine  love  having  dawned  upon  them,  they  take 
their  fill  of  loves.  Now  the  immortal  spirit  is  in- 
vigorated in  all  its  powers — enlarged  in  all  its 
faculties,  on  purpose  to  render  it  capable  of  taking 
in  more  copious  views,  and  of  receiving  abundantly 
larger  emanations  of  divine  love  than  it  could  pos- 
sibly before  enjoy.  They  have  now  traced  up  the 
streams  to  the  eternal  fountain — the  beams  to  the 
very  sun  of  love.  The  bosom  of  their  Father, 
where  the  thoughts  of  love  were  lodged  from  ever- 


316  THE  CONSUMMATION  OF 

lasting,  and  where  its  noble  designs  were  formed,  is 
laid  open  to  their  view.  Now  they  clearly  see  why 
the  Son  of  God  became  incarnate — undertook  the 
redemption  of  man — and,  in  order  to  accomplish 
the  arduous  work,  obeyed,  and  suffered,  and  died 
the  most  painful  and  infamous  death; — died,  a 
sacrifice,  an  atonement  for  sin — a  spectacle  to  the 
world,  to  angels,  and  to  men.  The  wondering  soul 
penetrates  the  vast  design,  and  sees,  with  warmest 
gratitude,  why  itself  was  not  made  an  everlasting  mo- 
nument of  divine  justice — why  its  native  enmity 
against  God  was  completely  subdued — and  why  its 
enormous  crimes  were  pardoned.  All  which  is  resolv- 
ed into  the  free,  distinguishing  love  of  God.  The  ador- 
ing soul  beholds,  with  ecstasies  of  delight,  how  well 
the  admirable  effects  correspond  to  their  grand, 
original  cause.  Certainly,  nothing  short  of  heaven 
itself,  which  gives  the  experience,  can  give  an 
adequate  idea  of  such  exalted  bliss. 

Nor  will  their  views  of  divine  justice, — no,  not  in 
its  awful  effects,  considered  as  vindictive,  and  mani- 
fested in  the  damnation  of  innumerable  myriads  of 
apostate  angels,  and  sinful  men, — in  the  least  allay 
their  joys,  or  damp  their  pleasures.  For,  however 
infidels  may  now  object  ngainst  an  eternal  punish- 
ment being  inflicted  for  transient  crimes,  and  arraign 
the  book  of  God  itself,  which  asserts  that  so  it  shall 
be,  to  them  it  appears,  in  the  clearest  light,  that  sin 
is  an  infinite  evil,  and  therefore  justly  deserving  of 
perpetual  misery.  Their  holy  wills,  being  per- 
fectly conformed  to  the  pleasure  of  God,  fully 
acquiesce  in  the  sentence  pronounced  upon  offenders, 
and  rejoice  in  the  execution  of  it  on  all  the  daring 
sons  of  rebellion,  whether  angels  or  men.     They 


THE  RE1GH  OP  GRACE. 


317 


now  more  fully  discover,  how  holiness  in  the  Law- 
giver, the  demands  of  his  law,  and  the  rights  of  his 
justice,  were  all  displayed,  and  perfectly  satisfied, 
in  the  redemption  of  their  souls  by  the  blood  of  the 
cross.  The  remembrance  and  views  of  which  are  a 
scene  of  wonders,  and  an  inexhaustible  source  of 
joy. 

Divine  holiness  they  contemplate  with  supreme 
delight.  God  is  glorious  in  holiness.  This  perfec- 
tion of  the  Godhead  has  frequently  been  celebrated 
in  lofty  strains  of  devotion  by  saints  on  earth.  Exod. 
xv.  11.  1  Sam.  ii.  8.  Psal.  xxx.  4  and.  xcvii.  12. 
Now,  if  those  who  dwell  in  houses  of  clay,  whose 
views  at  the  best,  arc  so  feeble  and  partial,  have 
been  so  affected  by  meditating  on  it,,  what  thoughts 
must  they  have  who  behold  it  in  all  its  glory  ?  With 
adoring  hearts  and  ravished  eyes,  with  inflamed  de- 
votion and  notes  divinely  sweet,  they  join  the  hea- 
venly choir  in  that  seraphic  hymn,   Holy  !  holy  ! 

HOLY  I    IS    THE    LORD   OF    HOSTS  !    HEAVEN  AND    EARTH 

are  full  of  his  glory  l  How  inconceivable  the 
pleasure !  how  divine  the  joy  1  And  may  I  not  ven- 
ture to  add,  the  \iews  of  this  glorious  holiness  must 
have  such  a  transforming  efficacy  on  the  happy  spirits, 
as  to  produce  in  them  a  perpetually  advancing  con- 
formity to  (  od  in  holiness  and  in  glory? 

If  the  face  of  Moses  shone  with  peculiar  bright- 
ness, after  he  had  been  admitted  to  familiar  con- 
verse with  Jehovah  on  the  mount,  how  much  greater 
must  that  effulgence  be,  which  God  communicates 
to  those  who  constantly  behold  him  without  any  in- 
terposing veil?  The  transcendant  amiablencss  of 
Jehovah  greatly  consisting  in  his  immaculate  holi- 
ness (for  holiness  is  nothing  but  intellectual  beauty,) 
27* 


318  THE  CONSUMMATION  OP 

and  he  presenting  himself  to  beautified  saints  as  the 
Infinite  Beauty,  they  must  perpetually  rest  in  him 
as  the  proper  object  of  their  love,  and  as  the  centre 
of  their  delight.  Nor  can  they  cease  to  admire  the 
equity  of  that  command,  which  requires  the  most 
perfect  love  to  God,  on  account  of  his  own  infinite 
loveliness  and  all-suppassing  excellence. 

Being  favoured  with  a  more  perfect  knowledge  of 
God,  and  more  intimate  communion  with  him,  their 
love  to  him  is  proportionally  heightened.  That 
grace  which  reigned  in  their  whole  salvation,  being 
discerned  by  them  in  a  stronger  light,  inflames  them 
with  the  most  ardent  love  to  its  adorable  Author, 
and  to  Jesus  by  whom  it  reigned.  All  the  amiable 
and  infinite  perfections  of  Deity  shining  upon  them 
in  the  light  of  glory,  their  holy  bosoms  cannot  but 
glow  with  the  utmost  fervour.  They  cannot  but 
make  returns  of  love,  and  in  such  a  manner,  as  are 
suited  to  their  happy  and  exalted  state. — Their  su- 
preme love  to  God  causes  them  to  contemplate  his 
divine  perfections  and  astonishing  operations  with 
ever-new  delight,  by  which  they  are  more  and  more 
assimilated  to  his  divine  image.  Hence  that  sublime 
delight,  which,  in  the  sacred  page,  is  called,  the  joy 
of  their  Lord* 

Absolutely  free  from  that  pride  and  selfishness 
which  tarnish  our  best  services  while  here,  and  quite 
remote  from  all  those  imperfections  which  attended 
them  in  a  militant  state,  songs  of  sincerest  gratitude 
and  hymns  of  holy  wonder,  the  profoundest  ac- 
knowledgments of  multiplied  obligations  to  reigning 
grace,  and  the  loftiest  strains  of  thanksgiving  to  God 
and  the  Lamb,  are  their  uninterrupted  and  sweet 
employ.     Ever  free  to  declare,  that  the  only  cause 


THE  REIGN  OP  GRACE.  319 

of  their  enjoying  the  beatific  vision,  and  being  seated 
on  thrones  of  glory,  is  that  grace  which  as  a  mighty, 
magnificent,  and  bountiful  sovereign,  reigned  through 
the  person  and  work  of  Immanuel.  Hence  it  is 
that  grace,  as  it  appears,  and  shines,  and  triumphs, 
in  rescuing  them  out  of  the  hands  of  Satan — in 
preserving  them  through  all  dangers — in  supporting 
them  under  the  severest  trials — in  bringing  them 
safe  to  glory,  and  in  crowning  them  with  unutterable 
bliss — is  the  grand  and  unvaried  burden  of  their 
songs.  To  the  God  of  all  grace,  the  triune 
God,  they  address  all  possible  praise  with  divine 
delight. 

Peculiarly  great  and  glorious  as  is  that  sublime 
blessedness  which  is  possessed  by  the  separate 
spirits  of  saints  in  heaven:  it,  nevertheless,  comes 
far  short  of  that  happiness  which  shall  be  enjoyed 
in  their  whole  persons,  and  which  belongs  to  the 
consummation  of  that  celestial  state.  For  the  ora- 
cles of  God  frequently  intimate,  that  the  bliss  of 
the  saints  will  not  be  absolutely  complete  till  the 
general  judgment  is  past,  and  the  end  of  the  world 
is  come.  Col.  iii.  4.  2.  Tim.  i.  12.  and  iv.  8.  1  Pet. 
v.  4.  We  may,  therefore,  take  notice  of  some 
things,  by  which  their  blessedness  will  then  be  en- 
hanced. 

Their  bodies  being  raised  in  glory,  and  re-united 
to  their  immortal  spirits,  will  not  only  be  a  demon- 
stration of  divine  power,  and  a  display  of  divine 
goodness,  very  wonderful  in  their  eyes,  but  also  an 
addition  to  their  blessedness.  For,  so  long  as  any 
of  the  children  of  God  continue  in  this  perplexing, 
miserable  world ;  and  so  long  as  the  bodies  of  saints 
departed  are  confined  to  the  grave,  the  happy  spirits 


320  THE  CONSUMMATION  OP 

in  glory  cannot  be  ignorant,  that  the  power  which 
sin  obtained  over  man  is  not  yet  entirely  abolished  ; 
and,  consequently,  that  something  must  be  wanting 
to  the  consummation  of  their  joy.  But  by  the  resur- 
rection, death  itself,  which  is  the  last  enemy,  shall  be 
destroyed  ;  never  more  to  have  the  least  power,  but 
over  the  enemies  of  God,  and  of  his  people. 

That  the  dead  shall  be  raised,  is  a  fundamental 
article  of  the  christian  creed.  That  the  same  bodies 
shall  be  raised,  which  fell  by  death,  the  justice  of 
God  and  the  comfort  of  believers  apparently  re- 
quire, is  clear  from  the  scriptures,  and  is  implied 
in  the  word  resurrection.  But  though,  as  to  their 
substance,  they  shall  be  the  same;  so  far,  at  least, 
as  to  support  the  identity  of  them;  yet  as  to  their 
qualities,  the  alteration  will  be  so  great,  that  we 
cannot  form  suitable  ideas  concerning  them.  That 
surprising  change  which  shall  pass  upon  them,  is 
absolutely  necessary  to  fit  them  for  the  exalted  state 
into  which  they  shall  be  introduced,  when  re-ani- 
mated by  their  immortal  spirits.  Hence  those  words, 
Flesh  and  blood  shall  not  inherit  the  kingdom  of  God. 
The  present  constitution  of  our  bodies  renders  them 
incapable  of  bearing  the  splendour  of  the  heavenly 
world;  and,  consequently,  of  partaking  in  the  joys 
of  that  state.  The  glory  of  it  would  be  insupporta- 
bly  bright ;  too  dazzling  for  them  to  sustain.  Like 
herbs  and  flowers  of  the  most  delicate  kind,  exposed 
to  the  scorching  glare  of  the  meridian  sun,  they  would 
faint  under  it.  But  when  that  which  was  sown  in 
corruption  shall  be  raised  in  in  corruption  :  when 
that  which  was  sown  in  dishonour  and  weakness,  shall 
be  raised  in  glory  and  power  ;  when  this  corrvptible 
thaU  put  on  incorruption9  and  this  mortal  shall  put  on 


THE  REIGN  OF  GRACE. 


321 


immortality — in  a  word,  when  that  which  was  sown 
a  natural  body  shall  be  raised  a  spiritual  body :  it 
will  then  be  capable  of  partaking  in  the  employment 
and  bliss  of  heaven.  When  the  bodies  of  believers 
shall  be  raised  by  almighty  power,  and  fashioned  by 
infinite  wisdom,  like  to  the  glorious  body  of  Christ, 
Philip,  iii.  21.  they  will  be  fit  companions  for  their 
souls  to  all  eternity.  Then  shall  the  righteous  shine 
forth  as  the  sun,  both  in  body  and  soul,  in  the  king- 
dom  of  their  Father.  Matt.  xiii.  43.  Then  shall  the 
body,  which  partook  in  the  sorrows  and  sufferings 
of  this  present  world  ;  which  suffered  various  hard- 
ships and  acts  of  violence,  from  the  enemies  of 
Christ;  and  which  assisted  the  intellectual  powers 
in  performing  religious  duties,  be  a  partaker  of  the 
joys  of  that  triumphant  state.  Yes,  the  earthly  ta- 
bernacle, being  the  purchase  of  redeeming  blood, 
and  the  temple  of  the  Holy  Ghost,  even  when  sur- 
rounded with  imperfections,  shall  then  be  bright  as 
the  sun,  vigorous  with  celestial  youth,  and  undecay- 
ing  as  the  power  that  shall  support  it.  We  may, 
therefore  conclude,  that  the  bodies  of  the  saints  being 
raised  from  the  dust  of  death,  will  contribute  much 
to  augment  their  bliss.  But  who  can  form  adequate 
ideas  of  the  nature  and  excellence  of  a  spiritual 
body  ?  Who  can  declare  the  power  and  grace  that 
shall  be  exercised  and  manifested  toward  the  chil- 
dren of  men,  in  raising  their  sleeping  dust,  and  in 
forming  their  bodies  afresh  for  an  eternal  world,  after 
so  dignified  an  exemplar  as  the  glorious  body  of  Christ? 
Here  we  must  leave  them,  till  we  behold  the  glori- 
fied body  of  our  exalted  Redeemer,  or  experience 
the  happy  transformation.  For  the  beloved  disciple 
himself  declares,  It  doth  not  yet  appear  what  we  shall 


322  THE  CONSUMMATION  OP 

be;  but  we  know  that  when  he  shall  appear,  we  shall 
be  like  him,  for  we  shall  see  him  as  he  is:  1  John  iii. 
2.  To  which  I  may  add,  in  allusion  to  the  words  of 
the  psalmist,  we  shall  certainly  be  satisfied  with  the 
amazing  alteration,  when  tee  awake  from  the  sleep 
of  death,  in  the  likeness  of  our  adorable  Saviour. 
Psalm  xvii.  15. 

Another  thing  which  will  add  to  the  blessedness 
of  saints  at  that  day,  is  their  public  acquittal  by 
Jesus  the  Judge,  when  standing  before  his  tribunal. 
Behold,  he  cometh  with  clouds,  and  every  eye  shall  see 
him!  Infinitely  grand  and  awfully  amiable  He  now 
appears.  Innumerable  angels  attend  his  approach, 
and  pour  around  his  chariot.  The  brightness  of 
ten  thousand  suns  is  lost  in  a  blaze  of  his  glory, 
and  in  the  lustre  of  his  countenance.  Behold !  a 
great  white  throne  is  erected,  clear  as  light,  and 
fiery  as  flame.  Rev.  xx.  11.  The  Judge,  inflexibly 
just  and  immensely  glorious,  ascends  the  tribunal; 
and  before  his  presence  the  heavens  and  the  earth 
flee  away.  Those  innumerable  millions  of  rational 
creatures  that  people  the  universe,  are  now  assem- 
bled. The  books  are  opened.  Myriads  of  adoring 
seraphs,  and  countless  multitudes  of  anxious  specta- 
tors await  the  grand  result.  The  wicked,  with 
trembling  hands  and  throbbing  hearts,  with  horror 
in  their  aspect  and  damnation  in  view,  would  be 
glad  to  lose  their  being;  but  the  righteous  are  bold 
and  intrepid :  for  the  Judge  is  their  friend,  and  their 
Saviour.  The  righteousness  in  which  they  appear 
was  performed  by  him.  The  plea  which  they  make 
he  cannot  reject.  For  it  is  the  blood  which  he  shed 
to  atone  for  their  sins,  and  the  promise  he  made  to 
comfort  their  souls,  under  the  expectation  of  this 


THE  REIGN  OF  GRACE.  323 

important  event.  There  they  stand,  not  to  have  any 
fresh  indictment  brought  against  them,  nor  to  have 
any  thing  laid  to  their  charge,  by  Satan,  or  the  law, 
or  justice;  but  to  be  honourably  acquitted  in  the 
presence  of  angels,  and  of  the  whole  assembled 
world.  The  sentence  of  justification,  long  before 
pronounced  in  the  court  of  heaven,  and  in  the  court 
of  conscience,  at  the  time  of  their  conversion,  is 
now  recognized  in  the  most  solemn  and  public  man- 
ner. The  works  of  faith  and  labours  of  love  per- 
formed by  them,  in  the  time  of  their  pilgrimage  here 
below,  toward  their  needy  fellow-christians,  are  now 
produced  by  the  omniscient  Judge,  as  fruits  and 
evidences  of  their  union  with  him,  of  their  faith  in 
him,  and  of  their  love  to  him.*     The  nature  and 

*  Matt  xxv.  34 — 40.  It  is  very  observable  how  different  the 
conduct  of  saints  will  be,  at  this  awful  and  glorious  time,  from 
that  of  nominal  professors,  as  represented  by  our  Lord  in  Matt . 
vii.  22.  Here  we  find  the  Judge  taking  notice  of  his  people's 
works,  when  they  make  no  mention  of  them.  Not  only  so,  but 
when  he  is  pleased  to  mention  their  labours  of  love,  with  high 
approbation,  they  seem  to  have  forgotten  them.  A  plain  proof 
they  did  not  expect  salvation  by  them,  nor  ever  thought  of  any 
such  thing.  No ;  Christ  was  their  righteousness,  and  that  was 
sufficient.  The  works  they  performed  were  designed  to  glorify 
him,  and  to  express  their  gratitude  to  God  for  his  benefits.  But,  so 
conscious  were  they  of  the  imperfections  cleaving  to  their  per- 
formances, that  they  were  ashamed  to  mention  them — Whereas, 
when  our  Lord  represents  the  reason  of  hope  in  self-righteous  per- 
sons, he  tells  us  that  they  will  say  with  great  importunity,  Lord  I 
Lord  !  have  we  not  prophesied  in  thy  name  ?  and  in  thy  name 
have  cast  out  devils?  and  in  thy  name  have  done  many  wonderful 
works !  But  he  will  answer,  I  never  knew  you  :  Depart  from  me, 
ye  that  work  iniquity.  They  plead  their  own  works,  religious 
duties,  and  great  usefulness,  as  a  sufficient  reason  why  they  should 
be  admitted  into  the  kingdom  of  glory.  Not  that  they  pretend  to 
have  done  these  things  by  their  own  strength  or  natural  abilities. 
No;  they  acknowledge  that  all  was  done  in  the  name  of  Christ :  by 


MM  THE  CONSUMMATION  OF 

quality  of  their  works,  the  principle  from  which 
they  proceeded,  and  the  end  for  which  they  were 

his  authority,  and  his  assistance.  For  which  reason,  we  may  sup- 
pose, they  would  be  the  more  confident  of  acceptance  with  him. 
Hence,  toe  have  done  this,  and  we  have  done  the  other,  is  their  cry 
and  plea.  They  thought  of  coming  to  heaven  by  their  own  works. 
They  did  them  for  that  end,  and  were  loth  to  be  disappointed.  But 
what  is  the  issue  ?  Why,  truly,  these  mighty  workers  and  very 
useful  persons,  are  branded  as  the  workers  of  iniquity  ;  not  acknow- 
ledged as  the  people  of  God.  They  are  thrust  down  into  hell, 
with  all  their  fine  recommendations  and  imaginary  goodness  ;  and 
notwithstanding  all  their  pleas  and  promising  hopes  founded  upon 
them. — While  the  poor  in  spirit,  those  who  are  sensible  of  their 
own  unworthiness ;  who  live  by  a  righteousness  imputed,  making 
that  the  only  ground  of  their  hope ;  and  who,  from  love  to  the  truth, 
and  to  Christ,  as  revealed  by  it,  perform  good  works,  with  a  view 
to  the  glory  of  God,  not  in  the  least  expecting  admission  into 
the  eternal  kingdom  for  the  sake  of  their  pious  performances — 
these  who  say  not  a  word  about  any  thing  which  they  have  done, 
are  accepted  by  the  Judge  of  all  into  everlasting  honour  and  joy. 
Let  the  legalist  be  cautioned  by  this,  not  to  trust  to  his  own  duties, 
though  of  the  most  splendid  kind :  and  let  all  who  love  the  truth  be 
encouraged  to  abound  in  every  instance  of  duty  to  God;  especially, 
in  that  of  communicating  to  the-  indigent  members  of  Christ. 
For  the  Judge  will  say  to  them  on  his  right  hand,  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye  have  done 
it  unto  me.  Matt.  xxv.  40.  What  condescension  is  here  !  Christ 
is  not  ashamed  to  own  the  meanest  of  his  people  under  the  charac- 
ter of  brethren. 

There  is  reason  to  fear  that  many  professors,  whose  situation 
in  life  is  a  little  more  elevated  than  that  of  their  neighbours,  are 
almost  above  looking  at  the  poor  brethren  of  Christ ;  and  would  be 
extremely  offended  if  one  of  those  indigent  disciples  were  to  ad- 
dress any  of  them  under  the  character  of  a  brother.  But  who  art 
thou,  reptile  of  the  earth !  that  thou  shouldst  be  ashamed  of  them 
whom  Jesus,  the  Lord  of  glory  and  Judge  of  the  world,  will  ac- 
knowledge as  his  brethren  ?  What  shall  a  little  shining  dust,  or 
worldly  honour,  so  elate  thy  ignoble  mind  and  swell  thy  contracted 
heart,  that  the  poor  members  of  Jesus  Christ  shall  have  no  place 
in  thy  affections!  ;Bcware,  lest  after  all  thy  profession,  thou 
■houldst  go  down  to  hell  with  a  lie  in  thy  right  hand ;  and  all 


THE  REIGN  OP  GRACE.  325 

done,  together  with  the  character  of  those  that  were 
benefited  by  them,  will  afford  sufficient  evidence  to 
whom  the  performers  of  them  belong.  These  ex- 
pressions of  love,  and  fruits  of  holiness,  being  re- 
membered by  Christ,  though  forgotten  by  the  saints, 
he  will  number  them  among  his  jewels ;  he  will 
confess  them  before  his  Father  and  all  the  holy 
angels.  Then  shall  their  characters,  which,  in  the 
time  of  their  sojourning  here  below,  were  aspersed 
with  every  foul  reproach,  be  fully  vindicated  to  their 
everlasting  honour,  and  to  the  eternal  confusion 
of  all  their  adversaries.  For,  with  a  smile  of  divine 
complacency,  the  Judge  will  say,  Come  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  Reviving  words  ! 
Having  long  desired  to  be  near  the  Lord,  they  are 
invited  to  come,  and  to  be  with  him  for  ever.  Now 
the  painful  fears  which  they  once  had  are  eternally 
removed,  for  they  are  pronounced  blessed  of  the 
Father,  by  a  voice  which  the  whole  assembled 
world  shall  hear.  They  were  all  poor  in  spirit, 
and  the  generality  of  them  poor  in  temporals  ;  how 
agreeably  then  must  they  be  surprised  to  hear,  that 
they  are  called  to  possess  a  kingdom ;  called  to  in- 
herit, as  princes  of  the  blood  royal,  who  are  born 
to  thrones  and  crowns  t  Lost  they  will  be  in  pleas- 
ing astonishment,  to  find  that,  before  they  had  a 
being,  or  the  foundations  of  the  world  were  laid, 
the  eternal  God  had  prepared  this  kingdom  for 
them ;  and  every  reflection  upon  the  way  in  which 
they  came  to  possess  it,  must  heighten  their  amaze- 

thy  expectations  of  eternal  happiness  prove  no  better  than  « the 
baseless  fabric  of  a  vision !' 

28 


SM  THE  CONSUMMATION  OP 

ment  and  joy.  Then  shall  they  be  admitted,  in  their 
whole  persons,  into  the  fulness  of  bliss  ;  into  a  nearer 
and  more  perfect  fruition  of  God,  than  they  ever  be- 
fore enjoyed. 

Their  blessedness,  thus  heightened,  shall  be  eter- 
nal. It  is  eternity  stamped  on  their  enjoyments 
that  gives  them  their  infinite  worth.  For  could 
they  who  are  so  high  in  bliss  be  apprehensive  of  an 
end  of  their  happiness,  however  remote,  *  that 
ghastly  thought  would  drink  up  all  their  joy.'  But 
their  inheritance  is  unalienable,  their  crown  un- 
fading, and  their  kingdom  everlasting.  Jehovah 
himself  is  their  lights  and  the  Most  High  their  glory. 
Yes!  the  infinite  God  is  their  portion,  and  their 
exceeding  great  reward.  Isa.  Ix.  19.  Gen.  xv.  1. — 
Their  felicity,  therefore,  is  permanent  as  the  divine 
perfections  they  adore  and  enjoy,  and  made  certain 
to  their  own  comprehensive  minds  beyond  the  pos- 
sibility of  a  doubt.  This  makes  their  state  supreme- 
ly glorious;  this  constitutes  it  heaven  indeed.  Nay; 
what  if  the  limits  of  their  capacities  should  be  for 
ever  enlarging,  and  for  ever  receiving  greater  mea- 
sures of  glory  ?  For  the  Deity  is  an  infinite  source 
of  blessedness;  and  finite  vessels  may  be  for  ever 
expanding,  and  for  ever  filling  in  that  ocean  of  All- 
sufficiency.  What  an  amazing  state  of  ever-grow- 
ing pleasure  !  and  what  an  astonishing  scale  of  bliss! 
Jehovah  shall  open  inexhaustible  stores  of  blessings, 
as  yet  unknown  to  angels,  and  feast  their  souls  with 
joys  that  are  ever  new.  Nothing  equal  to  this  can 
be  conceived  by  mortals  ;  nothing  superior  can  be 
enjoyed  by  mere  creatures.  Yet  this,  hear  it,  O 
ye  nations !  and  listen,  ye  isles  from  afar  !  while  the 
millions  of  beatified  saints  dwell  on  the  stupendous 


THE  REIGN  OF  GRACE.  327 

truth ! — this  is  the  end  of  the  victorious  Reign  of 
Grace.  Grace  reigned  in  the  eternal  counsels, 
when  contriving  the  way  to  this  glorious  end. — 
Grace  reigned  in  providing  the  means,  and  in  be- 
stowing the  blessings  that  were  necessary  to  its 
accomplishment.  Grace  reigned  to  the  complete 
execution  of  the  noble,  the  astonishing  design,  from 
first  to  last.  Surely,  then,  reigning  grace  should 
have  the  unrivalled  honour  of  all  the  blessings  en- 
joyed by  believers  on  earth,  or  by  saints  in  light. — 
Yes  !  and  it  shall  have  the  glory,  in  all  the  churches 
of  Christ  below,  and  in  all  the  triumphant  hosts 
above.  For  when  the  last  stone  of  the  spiritual  tem- 
ple shall  be   laid,  it  will    be   with  shouting  grace  ! 

GRACE  UNTO  IT. 

In  these  respects  the  blessedness  of  saints,  in  their 
entire  persons,  after  the  resurrection  and  the  gener- 
al judgment,  will  exceed  that  of  their  separate  spirits ; 
and  in  how  many  other  particulars  the  proceedings 
of  that  day  will  add  to  their  happiness,  I  neither 
affirm  nor  presume  to  inquire.  It  is  quite  sufficient 
for  us  to  know,  while  in  the  present  state,  that  we 
are  heirs  of  this  blessedness,  and  that  it  is  incon- 
ceivably great.  We  should  rest  contented  with 
what  is  revealed  concerning  it,  without  indulging  a 
curious  imagination,  in  searching  after  those  par- 
ticulars of  which  the  Spirit  of  wisdom  has  given  us 
no  intimations,  or  those  that  are  very  obscure :  for 
such  inquiries  are  sure  to  be  attended  with  vanity, 
rather  than  edification. 

Nor  will  the  angelic  hosts  be  unaffected  specta- 
tors, when  that  grandest  of  a'l  divine  works,  re- 
demption, shall  be  completed.  For  as  they  had 
often  been  charged  with  offices  of  great  importance 


328  THE  CONSUMMATION  OF 

to  the  church  of  God,  and  to  its  particular  members, 
while  on  this  lower  world ;  so  they  had  seen  with 
astonishment  the  incarnation  of  their  Sovereign,  his 
feeble  appearance  in  the  manger,  his  life  of  poverty, 
of  reproaches,  and  of  sufferings.  They  saw  his 
agony  in  the  garden,  and  heard  his  cries  and  com- 
plaints. They  saw  him  extended  on  the  cross,  and 
beheld  him  laid  in  the  grave.  They  were  witnesses 
of  his  victorious  resurrection,  and  they  attended  his 
triumphant  ascension  into  the  realms  of  glory.  They 
beheld  and  often  reflected  on  these  things,  with 
amazement.  They  diligently  looked  into  these  works 
of  divine  contrivance,  these  mysteries  of  infinite 
love,  1  Pet.  i.  12.  Eph.  iii.  10.  wondering  what 
would  be  the  grand  result.  They  had  long  desired 
the  evolution  of  the  mysterious  plan,  and  now  they 
have  it. 

4  Now  they  are  struck  with  deep  amaze, 
Each  with  his  wing  conceals  his  face  ; 
Now  clap  their  sounding  plumes,  and  cry 
The  glories  of  the  DEITY/ 

If  those  first  born  sons  of  light  and  love  could 
not  forbear  shouting  for  joy,  when  they  beheld  the 
material  world  rise  into  existence,  and  saw  its 
finished  form ;  Job  xxxviii.  7.  how  much  greater 
reason  will  they  have  to  rejoice,  when  they  behold 
all  the  redeemed  world  brought  safe  to  glory  and 
confirmed  in  bliss?  Those  morning  stars,  those 
children  of  ardour  and  sons  of  God  must  exult  with 
joy,  when  they  view  the  spotless  perfection  and 
ravishing  beauty  of  the  whole  church,  considered  as 
the  bride,  the  wife  of  the  Lamb.  Eph.  v.  27.  Rev. 
xxi.  9.  Nor  can  any  thing  short  of  transport  seize 
their  breasts  when  they  reflect,  than  all  this  immacu- 


THE  REIGN  OP  GRACE.  329 

fate  innocence  and  matchless  beauty  arose  from 
reigning  grace,  through  the  person  and  work  of  their 
incarnate  Sovereign;  her  own  original  being  base 
and  miserable. 

And  now,  reader,  what  are  your  thoughts  of  this 
blessedness  ?  Very  probably  you  are  one  of  those 
that  hope  to  go  to  heaven  when  they  die.  If  so, 
what  is  your  hope?  Is  it  a  mere  wish,  or  a  well- 
grounded  expectation?  Remember,  that  the  word 
of  God  requires  you,  as  a  christian  professor,  to  be 
ready  to  give  an  answer  to  every  man  that  asheth  you 
a  reason  of  the  hope  that  is  in  you.  Have  you  ever 
seriously  inquired,  why  you  hope  to  be  happy,  when 
so  many  millions  will  be  eternally  miserable;  when 
it  is  certain  from  the  scripture,  that  there  are  com- 
paratively very  few  that  find  the  way  to  life? — You 
have,  perhaps,  never  thought  much  about  these 
interesting  subjects.  But  why,  then  do  you  call 
yourself  a  christian  ?  Why  hope  to  go  to  heaven  ? 
For  if  this  be  your  condition,  you  are  in  the  gall  of 
bitterness  and  in  the  bond  of  iniquity.  You  are — 
may  God  enlighten  your  mind  to  see  it!  may  reigning 
grace  deliver  you  from  it! — you  are,  at  present,  a 
child  of  wrath  and  an  heir  of  destruction. 

But  why  hope  for  heaven?  when  you  have  no 
delight  in  God ;  no  pleasure  in  his  ways ;  no  love 
to  his  people;  in  a  word,  possessed  of  no  holiness, 
and,  without  holiness,  intellectual  happiness  is  im- 
possible. Heaven,  were  you  there,  would  be  no 
heaven  to  you;  nor,  as  an  unregenerate  sinner,  can 
you  desire  it  for  the  sake  of  its  enjoyments.  For 
they  are  contrary  to  the  prevailing  inclination  of 
your  will.  You  do  not  love  heaven,  but  are  afraid 
of  hell.  The  inhabitants  of  the  celestial  world  would 
28* 


330  THE  CONSUMMATION  OP 

be  no  companions  for  you.  Their  business  would 
be  a  toil,  and  their  language  unknown;  their  sweet- 
est hosannas  would  afford  you  no  pleasure,  and  the 
symphony  of  their  golden  harps  would  be  dischord 
in  your  ears.  Nay,  the  fruition  of  God,  their 
highest  joy,  would  be  your  greatest  uneasiness,  were 
you  to  be  admitted  into  those  mansions  of  purity 
in  an  unregenerate  state.  For  happiness  consists 
in  the  enjoyment  of  an  object  that  is  completely 
suitable  and  satisfying  to  our  desires.  A  holy  God 
therefore  cannot  be  our  happiness,  without  partak- 
ing of  his  holiness.  Remember,  sinner,  that  if  you 
leave  the  world  in  an  unsanctified  state,  as  you  can- 
not be  fit  for  heaven,  so  you  must  not  enter  those 
abodes  of  blissful  purity,  or  taste  their  sublime 
pleasures;  but  your  state  will  be  eternally  fixed, 
w  here  there  are  weeping,  wailing,  and  gnashing  of 
teeth. 

Are  you  a  serious  person,  and  a  strict  professor? 
Be  it  so:  yet  it  behoves  you  to  consider  what  is  the 
foundation  of  your  hope.  For  there  is  a  way  that 
seemeth  right  unto  man  ;  but  the  end  thereof  are  the 
ways  of  death.  Prov.  xvi.  25.  A  man  may  be  zealous 
for  God,  and,  in  many  respects,  exemplary  in  his 
conversation;  yet,  after  all,  perish  for  ever.  Rom. 
ix.  31,  32.  and  x.  2,  3.  What  then  is  the  reason  of 
your  hope?  Is  it  that  grace  which  reigns  through 
the  person  and  work  of  Christ?  Can  you  say  with 
the  primitive  Christians,  We  believe  that  through  the 
Grace  of  our  Lord  Jesus  Christ,  we  shall  be  saved? 
Are  you  come  to  a  point  about  that  most  interesting 
and  solemn  affair,  the  salvation  of  your  immortal 
soul?  Is  your  hope  of  glory  lively  and  bright,  or 
languid  and  obscure?     Is  it  such  as  is  attended  with 


THE  REIGN  OP  GRACE.  331 

rejoicing,  as  purifies  the  heart  and  conduct?  Rom. 
v.  2.  1  Pet.  i  3,  5.  1  John  iii.  3.  Has  it  Christ  and 
his  finished  work,  together  with  the  promise  of  Him 
that  cannot  lie,  for  its  everlasting  support? — O, pro- 
fessor! seek  for  certainty  and  satisfaction:  they  are 
to  be  had  in  the  knowledge  of  Christ,  and  in  the 
belief  of  this  truth.  If  you  love  your  soul,  rest  not 
in  uncertainty  about  an  affair  of  infinite  consequence. 
You  are  building  for  eternity:  be  cautious  therefore 
with  what  materials  you  build,  and  upon  what 
foundation.  A  mistake  in  the  ground  of  your  trust 
will  ruin  your  soul.  Read  your  Bible,  meditate, 
and  pray  that  the  Spirit  of  truth  may  direct  you  in 
the  momentous  concern. 

Are  you  a  child  of  God  and  an  heir  of  the  king- 
dom? endeavour,  by  a  conscientious  attendance  on 
all  the  public  means  of  grace,  and  by  maintaining 
communion  with  your  heavenly  Father  in  every 
private  duty,  to  make  a  swift  progress  in  vital  reli- 
gion, and  in  real  holiness ;  remembering,  that  holi- 
ness is  the  health,  the  beauty,  and  the  glory  of  your 
immortal  mind.  Seek  after  it,  therefore,  as  a  divine 
privilege,  and  as  a  heavenly  blessing. — Watch  and 
pray  against  the  insurrections  of  in-dwelling  sin,  the 
solicitations  of  worldly  pleasure,  and  the  assaults 
of  Satan's  temptations.  Watch,  especially,  against 
spiritual  pride  and  carnal  security.  As  to  the  former, 
rejoice  not  in  your  knowledge,  or  gifts,  or  inherent 
excellencies ;  no,  nor  yet  in  your  christian  experi- 
ences. Be  thankful  for  them,  but  put  them  not  into 
the  place  of  Christ,  or  the  word  of  his  grace  ;  so  as 
to  make  them  the  ground  of  your  present  confidence 
or  the  source  of  your  future  comfort.  For  so  to 
do,  is  not  to  rely  on  the  promise  of  God,  and   to 


332  THE  CONSUMMATION  OF 

live  by  faith  in  Jesus  Christ ;  but  to  admire  your 
own  accomplishments,  by  which  you  differ  from 
other  men,  and  to  live  upon  your  own  frames.    The 
consequence  of  which    most   commonly  is,  either 
Pharisaical  pride,  imagining  ourselves  to  be  better 
than  others;  or  desponding  fears,  as  if,  when  our 
frames  are  flat  and  our  spirits  languid,  there  were  no 
salvation  for  us.     The  peace  and  comfort  of  such 
professors  must  be  uncertain  to  the  last  degree. — 
But  as  a  guilty,  perishing  sinner ;  as  having  no  re- 
commendation, nor  any  encouragement,  to  believe 
in  Jesus  or  to  look  for  salvation  by  him,  but  what  is 
contained  in  the  work  of  grace:  depend  upon  him, 
live  by  him.  The  more  you  behold  the  glory  of  God 
in  the  face  of  Jesus  Christ,  the  more  will  you  see 
of  your  own  vileness.     The  more  you  grow  in  real 
holiness,  the  more  sensible  you  will  be  of  the  power 
of  your  own  corruptions,  and  of  the  imperfections 
attending  all  your  duties.     You  will  be  more  and 
more  convinced,  that  if  the  gospel  did  not  warrant 
your  dependence  on  Christ,  under  the  character  of 
a  sinner,  you  could  not  have  hope,  even  after  ever  so 
long  and  zealous  a    profession    of   religion.      You 
should  live  under  a  continual    remembrance,  that 
you  are    still  an  unworthy,  a  guilty,    a  damnable 
creature ;   but  accepted  in  Christ,  and  freed  from 
every  curse.     That  will  keep  you  truly  humble,  and 
provoke  to  self-abhorcnce  ;  this  will  make  you  really 
happy,  and  excite  to  praise  and  duty. 

Watch  against  carnal  security  and  spiritual  sloth. 
Forget  not  that  you  have  many  enemies  Be  sober, 
therefore,  be  vigilant.  Time  is  short  and  absolutely 
uncertain.  Husband  well  your  precious  moments. 
Lay  them  out  for  God.     Be  careful  that  the  fruits 


THE  REIGN  OF  GRACE.  333 

of  gratitude  to  your  infinite  Benefactor  may  adorn 
your  whole  behaviour.     Make  the  holiness  and  use- 
fulness of  the  life  of  Jesus  your  fair  example  :  copy 
after   that  brightest  of  patterns. — Remember,  that 
the  eyes  of  God,  of  angels,  of  accursed  spirits,  and 
of  men,  are  all  upon  you.     Both  friends  and  ene- 
mies inspect  your  conduct  and  mark  your  steps. 
How  necessary  then  is  watchfulness  and  circum- 
spection !    Lest,  falling  into  sin,  your  spiritual  joys 
be  impaired,  your  friends  and  allies  be  grieved,  and 
your  adversaries    triumph. — Having  received   the 
earnest  of  your  future  inheritance ;  having  had  some 
joyful  foretastes  of  that  immense  bliss,  of  which  you, 
O  Christian,  are  an  heir:  make  it  your  constant 
business,  as  it  is  your  indispensable  duty,  to  live 
above  the  world,  whether  your  temporal  circum- 
stances be  affluent  or  penurious,  prosperous  or  ad- 
verse.    Let  your  conversation  be  in  heaven,  as  be- 
comes a  citizen  of  the  new  Jerusalem.     It  is  your 
duty  and  blessing  to  live  in  the  prospect  of  the 
world  to  come,  and  as  on  the  confines  of  it.     Con- 
verse much  with  the  Eternal  Mind,  in  prayer,  and 
praise,  and  holy  meditation :  so  shall  you  contract 
a  blessed  intimacy  with  that  sublime  Being  whose 
favour  is  better  than  life,  whose  frown  is  worse  than 
destruction.     By  such  an  intercourse  with  Cod,  you 
will  taste  more  exquisite  delights  than  all  the  plea- 
sures of  sin  can  boast ;  than  all  the  riches  of  the 
world  can  bestow.     Yes,  believer,  by  such  converse 
with  God,  you  shall  find  your  mercies  sanctified, 
and  your  afflictions  alleviated ;  your  holy  disposi- 
tions invigorated,  and  your  corrupt  affections  weak- 
ened.— Be  it  your  constant  endeavour  that,  when^ 
ever  your  fair,  your  glorious,  your  heavenly  Bride- 


334 


THE  CONSUMMATION  OF 


groom  shall  come,  he  may  find  you  ready ;  having 
your  loins  girt,  your  lamp  burning  and  waiting 
for  his  glorious  advent.  So  shall  your  soul  be  peace- 
ful,««your  life  useful,  and  your  death  triumphant. 

While  we  soar  on  the  wings  of  faith  and  holy 
meditation,  in  order  to  explore  the  wonders  of  reign- 
ing grace ;  while  we  endeavour  to  sound  its  depths 
and  measure  its  heights,  we  are  elevated,  as  it  were, 
to  the  suburbs  of  heaven.  We  taste  of  joys  divinely 
sweet,  and  savour  the  entertainments  of  angels. 
But,  alas !  how  soon  the  pinions  of  divine  contem- 
plation flag!  How  soon  are  we  interrupted  by  the 
working's  of  in-dwelling  sin,  or  by  the  impertinences 
of  a  noisy,  busy,  transient  world  !  Yet,  for  our 
comfort,  we  have  to  remember,  that  when  a  few 
more  of  our  fleeting  days  are  elapsed,  we  shall  enter 
on  a  state  unchangeable,  to  enjoy  those  infinite  de- 
lights which  are  included  in  the  beatific  vision ;  in 
the  fruition  of  the  eternal  JEHOVAH. 

To  conclude:  From  this  imperfect  and  brief  sur- 
vey of  Tfie  Reign  of  Grace;  from  this  feeble  attempt 
to  illustrate  its  power  and  majesty,  we  may  learn, 
That  the  free  favour  of  God,  manifested  in  our  sal- 
vation, is  a  theme  so  copious  and  so  sublime,  that 
all  which  can  be  said  by  the  most  evangelical  and 
eloquent  preachers;  all  that  can  be  written  by  the 
most  accurate  and  descriptive  pens ;  all  that  can  be 
conceived  by  the  most  excursive  and  sanctified  ima- 
gination among  the  sons  of  men,  must  come  infinitely 
short  of  a  full  display.  Yes,  after  all  that  is  ima- 
gined, or  can  be  sung,  by  angels  or  men,  by 
seraphs  or  saints,  in  the  church  below  or  in  the 
choirs  above,  the  charming  subject  will  remain  un- 


THE  REIGN  OF  GRACE.  335 

exhausted  to  eternity.  For  the  riches  of  Christ  are 
unsearchable  and  the  grace  of  God  is  unbounded. 
Who,  then  ? 

"  Who  shall  fulfil  the  boundless  song  ? 

What  vain  pretender  dares  ? 
The  theme  surmounts  an  angel's  tongue, 

And  GabrieFs  harp  despairs." 

WATT8, 


S&*  Of  * 


THE    END. 


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